FAILED PROPHET AUROBINDO GHOSE

N.Nandhivarman
General Secretary Dravida Peravai Puducherry 605001 www.dravidaperavai.org.in

2010

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Preface….

Aringnar Anna, the founder of Dravida Munnetra Kazhagam scripted for many films, which were commercially successful and became vehicle for spreading the message of rationalism. In 1949, Anna’s film Velaikaari had a character named as Sundar Ghose, which infact was created to expose Aurobindo Ghose. Revolutionary Poet Bharathidasan in his epic poem Kudumba Villakku had made mockery of Aurobindo Ashram. Later when DMK compromised on rationalism forgetting the lessons inculcated in our brains by Periyar E.V.Ramasamy and Aringnar Anna, ashrams got new lease of life, and mushroomed in Tamilnadu. Shankarachariar Jeyandra Sarawathi did yeomen service to rationalism by committing crimes which once again turned the focus on ashrams in Tamilnadu. But no one could have made Tamils rationalists overnight other than Nithyananda Swamigal, on whose life Hindi film Director Ram Gopal Verma had started to work with a script. SUN Television rectified its sins of promoting superstition by one expose of Nithyananda . In the same period Mr.Peter Heehs, in charge of Aurobindo Ashram Archives had brought out a book on the life of Aurobindo Ghose. Frenzied followers demanded a ban and Orissa Government issued a ban, but its ban order itself unmasked Aurobindo Ghose on how he was giving darshan. The foreigners defending Peter Heehs and followers opposing the Trustees washed dirty linen in public through internet. In such a background, the Rationalists of India had a duty to publicly debate the role, life, writings and ashram of Aurobindo Ghose. Dravida Peravai had attempted to initiate such a debate only for upholding the scientific spirit of our Age of Reason. We have nothing personal against Mr.Aurobindo Ghose, but we have to say that he is a failed prophet.

N.Nandhivarman General Secretary Dravida Peravai

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Contents…
1. 2. Unanswered Questions on Aurobind0

Pages
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Aurobindo defeats Hitler in Stalingrad Analyzing Aurobindo: Tamil’s view point Aurobindo Ashram devotees wash dirty linen Story of Ashram becoming into Trust Headless and Ruleless Ashram Trust Open debate on Ashram The Business Empires of Godmen Integral Yoga’s goals Science alone fulfills Open Letter to Lt.Governor of Puducherry Unearthing the hidden mind of Aurobindo Devotees knock the doors of Atheists Decade long battle against Peter Heehs Kambar defeats Aurobindo Find leader from within Legal Archives: Report of Advocate Commission Ashram Rules X-rayed by Devotee Case Archives: House Grab

9 17 25 29 46 64 71 77 81 86 92 95 104 111 114 129 143

3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18.

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UNANSWERED QUESTIONS ON AUROBINDO GHOSE
■ What Nethaji thought of Aurobindo Ghose and his teachings? Nethaji Subbash Chandra Bose was Chairman of All India Youth Congress in December 1928. In his speech he attacked two schools of thought, which have their centers at Sabarmati and Pondicherry, namely schools of Gandhi and Aurobindo. Gandhi’s school according to Nethaji opined “modernity was bad, economic development unnecessary and that we must go back to the days of bullock cart”. The Pondicherry school created “a feeling and an impression that there is nothing higher or nobler than peaceful contemplation”. ■ What happened to Mahatma Gandhi’s request to meet Aurobindo Ghose? Mahatma Gandhi wrote that “ever since my return to India I have been anxious to meet you face to face…Now that is almost certain that I am to be in Pondicherry will you spare me few minutes and see me? Aurobindo Ghose replied in his own hand: “ I think you will understand that it is not personal or mental choice but something impersonal from deeper source for the inner necessity of work and sadhana that prevents me from receiving you but I cannot do otherwise than keep to the rule I have adhered to for some years past”. Aurobindo refused to meet Mahatma Gandhi, yet Sonia Gandhi’s party is bent on spending government money for celebrating his arrival to this soil. ■ Mother, is she a Jew? Gabriel Monod Herzen, a biographer of Aurobindo Ghose says: Moise Maurice Alfassa’s birth was registered with the foreign Jewish community of Constantinople, under Italian protection. Mirra is short form of Miriam, a common Jewish forename. One of Mirra’s other forenames, Rachel, was the forename of her paternal grandmother Rachel Hillel. Mirra’s maternal grandmother, Mira Ismalum nee Pinto, wrote in her memoirs that she and her husband were of the Jewish religion. This information should be kept secret. After all we Indians should only call her Mother. I am against calling anyone other than one’s own Mother as Mother. All women must be revered like mother, I don’t dispute it. This practice of calling Mirra Alfassa as Mother had opened the floodgates of other spiritual masculine masters too,[ all know Bangaru Adigal is called as Amma] urging their followers to call themselves Amma. This craziness catches political leaders too and Miss J.Jayalalitha had become Amma. Everyone forgets their own mother and calls other for sake of sycophancy as Mother. This practice I don’t welcome.

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■ How the life of Aurobindo Ghose ended? In mid 1949 Aurobindo began to experience frequent and difficult urination. Dr.Prabhat Sanyal from Calcutta diagnosed …. Later one day the symptoms of Aurobindo’s prostatic-hyperplasia reappeared. The doctors were confident that he would use his yogic force to make them subside and were dismayed when the symptoms worsened. Albumen appeared in the urine, then acetone, a grave signal…… It was chilly during the monsoon and Aurobindo’s discomfort increased. A few days before November 24 darshan, Dr.Satyavrata Sen was consulted. He confirmed the diagnosis. But what is the remedy, Aurobindo asked. The only radical remedy was to remove the prostrate surgically. It was relatively safe and straightforward procedure, but they were aware that Aurobindo and Mother would never approve of it….. Darshan passed off Over the next few days Aurobindo’s symptoms worsened. The doctors had no alternative than to pass a catheter. This gave immediate relief, but also brought on a fever. Dr.Sanyal was called from Calcutta. Arriving on the evening of November 30 of 1949 he asked Aurobindo what the trouble was. Trouble, Aurobindo replied “Nothing troubles me, and suffering, one can be above it” Nirodbaran reminded him of his urinary difficulties. After consulting with other doctors and checking the lab reports, Dr.Sanyal explained Aurobindo and his Mother that Aurobindo had a mild kidney infection. He hoped anti-biotic and normal drainage would set things right. The next day there was considerable improvement. On December 2 Dr.Sanyal explained that the condition was slightly worse and sought permission to try more aggressive treatment. Mother did not consent; she told his body would not respond to powerful drugs. That evening Aurobindo’s temperature shot up to 102 degrees. He began to have trouble in breathing, sign of reduced kidney efficiency. The doctors insisted that he have a blood analysis. The results were staggering “all the signs of imminent kidney failure. December 5: Around one of clock in the morning Mother of Ashram came back to his room. Then she told doctors call me when the time comes and went back to her room. At that time Aurobindo’s breathing was so labored that he had to be given oxygen. Around 1:15 he roused himself, inquired about the time and asked Nirodbaran for something to drink. After sipping a bit of juice, he plunged within. At 1:26 Aurobindo placed his arms on chest and breathed his last…. Those who read this will know how he passed away, the ailment he had and that caused his death. It is like any other human being facing his end, and that is why Ashram is scared that all myths built around him to generate an aura will vanish in air, if rationalists start raising questions. His death proves that his integral yoga could not transform his cells, locating the mind in each cell, nor he had found the key to death nor he had attained a super mind. His physical ailment cannot be cured by his yoga, doctors are

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needed. So the myth he is an avatar or god on earth or God-man will be punctured if the fact about his natural death due to kidney failure is known. All fantastic prose and poetry woven around a false belief that immortality on Earth could be attained stood exposed by his death. Nothing abnormal, in past Tamil Saint Thirumoolar claimed that by yoga he lived for 3000 years and wrote one poem every year in his Classic known as “Thirumanthiram”. Mathew Arnold wrote a poem scholar gypsy where he stated that gypsies knew the secret to live for 200 or 300 years. Saint Ramalinga Adigal claimed that he will attain a body of light and vanish in the space. Justice Balaramiah, a known follower of Ramalinga Adigal wrote a book “Vallalar Death: is it murder or mukthi?’ So seers and sages where chasing the idea of conquering death, and all failed. Aurobindo too failed, that is why I call him failed prophet. ■Do you say his yoga had no power? From the events narrated it seems his body did not get decomposed for few days. I think his yogic power might have caused that achievement. “The laws of French India required funerals to take place within 48 hours, so permission had to be attained to delay Aurobindo’s internment. On the morning of December 7 Dr V.P.Barbet Chief Medical Officer of Pondicherry together with Dr.Sanyal and Dr.Nirodbaran examined Aurobindo’s body and found no sign of decomposition. On morning of December 9, hundred hours after the moment of death, the first signs of decomposition appeared. At 5 o clock body placed in a rosewood casket was lowered into the vault. No religious rites were observed. Nolini and Champaklal threw earth into the vault before it was sealed. Only 100 hours a body could be maintained without decomposing, that alone integral yoga could deliver, this is what rationalists feel and we have freedom of expression to talk about a death which is part of history. Ashram people are not dictators to seal all lips and plaster all ears and blind all eyes of people who read history, who unearth hidden history. N.Nandhivarman General Secretary Dravida Peravai

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AUROBINDO DEFEATS HITLER IN BATTLE OF STALINGRAD ?

● What opinion Aurobindo Ghose had on Sikh religion? To Quote from the S.A.B.C.L-Volume 3 of 1972, Aurobindo said: “Punjab is typified by its wider acceptance of such SIMPLE and practical and active religions as those of Nanak and Dayananda Saraswathi, religions which have been unable to take healthy root beyond the frontiers of five rivers” To quote from C.W.S.A –Volume 1 of 2003, Aurobindo Ghose had said “Punjab is typified by its wide acceptance of such crude, but practical and active religions as those of Nanak and Dayananda Saraswathi, religions which have been unable to take healthy roots beyond the frontiers of five rivers.” In 1972 text Sikh religion is termed as simple, but in 2003 edition it becomes crude, and both comments whichever is true reflect the view of Aurobindo Ghose. I had read the Sikh history written by Kushwant Singh and for few months wrote on Sikh religion in local Tamil journal April around 1995. I had felt Sikh religion is a revolt against casteism and Brahminism. The Golden Temple gates show all sections of society can converge and the design itself is befitting nose cut to those who claim racial supremacy. Our family friend and former Lt.Governor of Puducherry B.D.Jatti who used to debate with me then just a Student DMK leader, used to say “ Nandhi , your Dravidian movement failed to remove Brahmins from sanctum sanctorum but see we Basava movement had freed our temples. You can go to Srisailam and you can enter sanctum sanctorum and touch the Siva lingam.” All noble men who

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crave for equality of human beings will view like Jatti or our Periyar. Only those who feel threatened by the breeze of equality within Sikh temples will ridicule Sikh religion. It is for Sikhs to hail Aurobindo Ghose if they wish to, I have no regrets. It is my duty as historian to place on record the views of Aurobindo Ghose on Sikh religion. Similarly I had quoted Mahatma Gandhi’s letter seeking appointment when he came to Pondicherry and the refusal of Aurobindo Ghose to meet him. If Congress rulers want to celebrate a man who gave nose cut to Father of Nation, it is their right. But it is my duty to refresh their memory. ● Did Aurobindo Ghose and his spiritual companion support British during II nd World war ? In May 1940 Aurobindo Ghose and Mirra Alfassa donated to French National Defence Fund. In June 1940 both contributed to Viceroys War Fund. In September 1940 they not only contributed to Madras war fund, but also wrote a letter to the Governor of Madras in which they said “Our entire support is for the British people and the Empire in their struggle against Nazi Reich”. ● There is a claim that only with the support of Aurobindo Ghose and his spiritual companion, Hitler was defeated, not by the combined armies of the forces of democracy? On May 31 of 1940 when British Expeditionary Force began to make its way across the English Channel, Aurobindo Ghose remarked to his attendants “So they are getting away from Dunkirk?” One attendant replied “yes it seems fog helped the evacuation “For this Eurobond Ghosh had commented “Yes, fog is unusual at this time.” By saying so it appeared Aurobindo Ghose wanted to hint that he and his Mother had made the fog to help the allies” Three years later when a disciple asked about the concreteness of his force, he had said “ I can tell you that I had put my force there in Russia daily and concretely enough in all conscience”. Whereupon the disciple volunteered “It must be cheering, specially the Great Russian victory at Stalingrad.” Aurobindo Ghose cut this passage from the interview when it was published in Ashram journal but did not prevent the disciple from spreading the good news.” ● Battle of Stalingrad was won by invisible forces sent from Pondicherry Ashram and heroic people of Stalingrad got fame by mistake? Is that the Aurobindonians want to tell the world? With due thanks to historians let me quote: “By mid 1942, the German invasion had already cost Russia over six million soldiers, half killed and half captured by the Germans, and a large part of its vast territory and resources. With the help of its arctic winter, it stopped the exhausted Germans just before Moscow and pushed them back a bit. But in the summer of 1942, when Russia was still very weak from its tremendous losses, the German military was again ready to demonstrate its formidable fighting force. Hitler's Generals wanted to attack in the direction of Moscow again, in order take Russia's capital city, its heart and nerve center, and to crush most of Russia's

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remaining military forces while doing so, but Hitler now personally commanded the German army, and he listened to his Generals much less than before. In April 1942, Hitler issued "war directive 41", which detailed his plan for the Russian front for summer 1942, code named Operation Blue. The plan was to concentrate all available forces in the southern flank of the long front, destroy the front line Russian forces there, and then advance in two directions to the primary and secondary objectives, which were the two most important remaining industrial centers in South Russia: Advance far South-East, through the mountainous Caucasus region, to capture the rich oil fields on the Caspian Sea. Advance East, to Stalingrad, a major industrial and transportation center on the West bank of the wide Volga River, the main waterway of inner Russia that runs all the way from North of Moscow to the Caspian Sea in the South. It's important to note that Hitler's directive did not demand to occupy the city of Stalingrad. The directive was "to reach Stalingrad itself, or at least to cover it with heavy artillery, so that it will no longer be an industrial or transportation center". The German army achieved this objective with minimal losses in the first day of the battle of Stalingrad. It was the stubborn battle to occupy the city itself to the last ruined meter, and later Hitler's refusal to retreat from Stalingrad, that cost him his entire southern campaign, and horrible losses to both sides. Once his forces entered the city named after Stalin, the Soviet dictator and Hitler's arch enemy, Hitler became obsessed with occupying Stalingrad, and remained obsessed with it despite everything, until the large German force in and near Stalingrad was destroyed to the last man. The German attack in South Russia began on June 28, 1942, a year after the invasion of Russia began. The Germans advanced rapidly in a Blitzkrieg of armor and air power, and were followed by their Italian, Romanian, and Hungarian allies, whose task was to secure the long German flanks. The Russian front collapsed and the Germans rapidly advanced towards South Russia's last natural line of defense, the Volga. On July 28, 1942, in a desperate attempt to stop the collapse, Stalin issued "order 227" that "every granule of Soviet soil must be stubbornly defended to the last drop of blood.", and secret police units were placed behind the Russian front units to kill anyone who deserts or retreats. However, order 227 also appealed to the Russian patriotism, clarifying how severe the situation was. Despite their effort, the Russian 62nd and 64th armies West of Stalingrad could not stop the advancing Germans before the city. The empty arid prairie was perfect for attack, and they were pushed back towards Stalingrad, which was an urban stretch along the West bank of the Volga. On August 23, 1942, the spearhead of the German 6th army reached the Volga just North of Stalingrad and captured an 8km wide strip along the river bank, and the German tanks and artillery began to sink crossing ships and

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ferries. On that day, other units of the 6th army reached the outskirts of Stalingrad, and the hundreds of bombers and dive bombers of the Luftwaffe's 4th air fleet began to heavily bombard the city, and would continue to do so daily for weeks, destroying or damaging every building in the city. The battle of Stalingrad began.

The ferocious urban battle in Stalingrad
In the first days of the fighting, the Germans were confident that although Stalingrad's defenders fought fanatically from the beginning, they will quickly occupy the city. From the Russian side things didn't look better. There were initially 40,000 troops in Stalingrad, but mostly ill-equipped reserve soldiers and those of the local population who were not evacuated, and it was assumed that Stalingrad might be lost in a few days. It was desperately clear to the Russian leadership that the only thing which could still save Stalingrad from falling, is a superb commander with a combination of the highest military skill and an iron will, and every possible reinforcement. Actually two such commanders were selected and given the task of saving Stalingrad: In the national level, Stalin ordered General Zhukov to leave the Moscow front and simply go to South Russia and save what he can. Zhukov, the best and most influential Russian General of World War 2, practically served as Stalin's military "crisis solver". In the local level, General Vasily Chuikov, the deputy commander of the 64th army South of Stalingrad, and an aggressive and determined commander, was called to the regional command post. The severe situation was presented to him, and he was appointed the new commander of the Russian 62nd army, which still held most of Stalingrad. Before he left, he was asked "How do you interpret your mission?” Chuikov's answer was "We will defend the city or die". His personal leadership during the following months, which projected catching determination and fatalism to Stalingrad's defenders, shows that he meant it. When General Chuikov came to Stalingrad, the 62nd army already lost half of its troops, and it was clear to its soldiers that it became a death trap, and many tried to escape across the Volga. General Chuikov knew that the only way to keep holding Stalingrad was to buy time with blood. Stalingrad's defenders were informed that the secret police guards all crossing points on the Volga and everyone crossing the river without permission will be shot on the spot. In addition, a stream of fresh reinforcements, including elite units, began to arrive and cross the Volga under German fire into Stalingrad. Most were killed, but they enabled Chuikov to keep holding at least part of Stalingrad despite the tremendous German pressure. The average life expectancy of a reinforcement soldier in Stalingrad was as low as 24 hours! Whole units were sacrificed in Stalingrad's desperate defense. One unit which perhaps sacrificed most in the battle of Stalingrad was the elite 13th Guards division, which was sent across the Volga into Stalingrad just in time to repel a German attack that reached the Volga near the center of the city. 30% of the 10,000 warriors of the 13th division were

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killed in the first 24 hours of their arrival, and only 320 survived the battle of Stalingrad, a horrible 97% death rate, but they saved Stalingrad in the most critical moment. The concentration of forces and the intensity of the fighting in Stalingrad were unprecedented, with divisions attacking along a front line just a mile wide, or less. General Chuikov had to move his command post in the city from place to place to avoid being killed or captured, usually in the last possible moments. Just sending more reinforcements to replace the dead was not enough. In order to reduce losses, Chuikov's strategy was to narrow the gap between the Russian positions and the German positions to the absolute minimum, so close that the German Stuka dive bombers will not be able to drop their bombs on the Russian positions without risking the German soldiers. As a result, the fighting in Stalingrad was reduced to an endless series of small battles for every street, every building, every floor, and sometimes for every room in a building. Some key positions in Stalingrad changed hands up to fifteen times during the battle, with terrible bloodshed. The Russians had an advantage in night fighting among the ruined buildings and factories, sometimes using just knives or grenades instead of guns. The ruined city was a perfect killing zone for a large number of snipers, of both sides, including the head of the German army's sniper school that was sent to Stalingrad to hunt the Russian snipers and was killed by one of them. Some highly successful Russian snipers became famous heroes. One of them killed 224 Germans by mid November. The Russians nicknamed the city "the Stalingrad street fighting academy". They also starved most of the time, because the German artillery made crossing the Volga so dangerous that what was shipped across the river was mostly more soldiers and ammunition, not food. Many Russian soldiers were killed while crossing the river to Stalingrad or while being evacuated back after being wounded in the city. The German advantage in heavy fire by tanks and dive bombers was gradually matched by Russian artillery reinforcements of all types, from mortars to rocket launchers, which were concentrated East of the Volga, where the German tanks could not sweep them, and were protected from the Stuka dive bombers by many anti aircraft guns. The Russian Air Force also significantly increased its attacks, with much more aircraft than before and better trained pilots. For the soldiers and few remaining civilians in Stalingrad, life, while they lasted, were an endless hell of gunfire, explosions, the yell sounds of dive bombers and Katyusha rockets, smoke, dust, rubble, hunger, the smell of death everywhere, and exhaustion and fear. It was like that day after day and week after week, and it also significantly raised disease rate. At the end of October 1942, the Russians held only a narrow strip and some isolated pockets in Stalingrad, and the Germans tried one more major attack

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in an attempt to take it before winter, but the exhaustion and rising shortage of ammunition stopped them, but fighting continued. Hitler, increasingly frustrated with the standstill, pushed more divisions closer to Stalingrad and into the city, further weakening the long German flanks in the empty prairies West and South of Stalingrad. He assumed that the Russians were consuming their last remaining reserves and that therefore a massive Russian attack in the German flanks was not expected. He was wrong. The Russian counter attack The Germans again underestimated the Russian resources. The continued weakening of the German flanks behind Stalingrad, as more and more German units were pushed to the city, was the anticipated opportunity for which General Zhukov prepared since the battle of Stalingrad began. Also, like in the battle of Moscow a year before, the harsh Russian winter returned, sharply reducing the German army's mobility and observation capabilities. General Zhukov planned and prepared a massive Russian counter attack, code named operation Uranus that would attack the German flanks at their two weakest points, 100 miles West of Stalingrad, and 100 miles South of it. The two Russian forces will meet far Southwest of Stalingrad and encircle the entire German 6th army near Stalingrad and cut its supply lines. It was a classic large scale Blitzkrieg plan, except that this time the Russians will do it to the Germans. Zhukov's goal was to win not just battle of Stalingrad but the entire campaign in South Russia. The Russian preparations covered every operational and logistical aspect. In maximum secrecy, over a million Russian soldiers were gathered, now greatly outnumbering the Germans, and 14,000 heavy artillery guns, 1000 T-34 tanks, and 1350 aircraft. Zhukov prepared a giant surprise attack, and when the Russian concentrations were finally noticed by the Germans at the end of October, it was almost too late to do anything, but the disbelief at the German side, and Hitler's obsession, prevented them from significantly responding. When the German chief of staff suggested abandoning Stalingrad to shorten the German lines, Hitler shouted "I will not abandon the Volga!” The Russian counter attack began on November 19, 1942; three months after the battle of Stalingrad began. It was the first fully prepared Russian attack in World War 2, and it was a great success. The Russians attacked the sectors of the German flanks held by the 3rd and 4th Romanian armies. The Russians knew, from interrogating kidnapped POWs, that the Romanian forces had the lowest morale and least supplies. Under the sudden pressure of the massive Russian artillery and advancing tank columns, the Romanian lines collapsed within hours, and after two days the Romanians surrendered. German units moved to face the advancing

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Russians, but it was too late, and in four days the two spearheads of the Russian pincer movement met each other about 100km West of Stalingrad. The besieged Germans The entire German 6th army was now trapped in and near Stalingrad. To prevent the Germans from breaking the encirclement, the Russians expanded the corridor which separated the 6th army from the rest of the German military to a width of over 100 miles, and quickly moved 60 divisions and 1000 tanks there. But instead of breaking out of the encirclement, General von Paulus, the 6th army's commander, was immediately ordered by Hitler to remain in his position and hold it at all cost. Hermann Goering, Hitler's deputy and head of the Luftwaffe, promised Hitler that his Luftwaffe will supply the 6th army, promising to fly 500 tons of supplies per day. Goering did not consult Luftwaffe headquarters about this and it was far beyond its ability, but it was what Hitler wanted to hear. The air supply operation continued until the 6th army's surrender, but it flew less than 100 tons per day, much less than needed, and the Luftwaffe lost 488 cargo aircraft in it. The 6th army quickly ran out of fuel, ammunition, and food and the German soldiers starved severely. Only three weeks later, Field Marshal von Manstein's army group finally attacked the Russian barrier on December 12, 1942, but it could not reach the encircled 6th army. The Germans advanced just 60 kilometers in the direction of Stalingrad, before they were pushed back by a Russian counter attack. Despite their isolation and starvation, the German 6th army kept fighting, and fortified its positions as much as it could. Hitler demanded that they'll keep on even after it was clear that they will remain isolated after von Manstein's rescue attempt failed. When the 6th army rejected an ultimatum to surrender, the Russians started the final attack to crush it. They estimated the number of besieged Germans at 80,000 while there were over 250,000 encircled Germans. On January 10, 1943, 47 Russian divisions attacked the 6th army from all directions. Knowing that captivity in Russia will be very cruel, the Germans kept fighting a hopeless battle. A week later, the large German pocket was shrunk by half, pushed towards Stalingrad, and only one runway remained in German hands, and it was under fire. On January 22, 1943, the starved, frozen, and exhausted 6th army began to collapse. A week later Hitler promoted von Paulus to Field Marshal, and reminded him that no German Field Marshal was ever captured alive, but von Paulus was captured the next day in a cellar in Stalingrad.

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The results of the battle of Stalingrad On February 2, 1943, the last German resistance ended. Hitler was furious, accusing von Paulus and Goering for the tremendous losses, instead of accusing himself. The Germans lost almost 150,000 soldiers, and 91,000 more were captured by the Russians. Only 5,000 of them returned home after years in Russian prison camps. Together with the losses of their Romanian and Italian allies, the German side lost about 300,000 soldiers. The Russians lost 500,000 soldiers and civilians. In Stalingrad, in addition to its heavy losses, the German army also lost its formidable image of being invincible. Russian soldiers everywhere now knew that they were victorious, and their morale boosted and remained high until the end of the war, which was still 2 1/2 years away. It boosted British and American morale too. In Germany, the bad news was censored, but eventually they were released and shocked German morale. It was clear that the battle of Stalingrad was a major turning point of World War 2 that the direction of the war turned against Germany. The happy Stalin promoted Zhukov to Field Marshal. He made himself a Field Marshal too, although he was a civilian. The surviving defenders of Stalingrad could finally leave the destroyed city, and the 62nd army was renamed a "guards" army, an honor indicating an elite unit. They deserved that honor. General Vasily Chuikov led his men until the end of the war, and because of their experience in "the Stalingrad street fighting academy", they led the Russian army into Berlin in 1945, and Chuikov personally received Berlin's surrender in May 1, 1945. He was promoted to Field Marshal, and was Russia's deputy minister of defense in the 1960s. He his buried in Stalingrad, with so many of his men. [ Courtesy : History books.] After reading the reproduction of the events in Battle of Stalingrad, the followers of Aurobindo Ghose whose centenary of arrival in Puducherry is being celebrated in Puducherry on 4 th April 2010, would demand that: HISTORIANS MUST BE HANGED BECAUSE THEY HAD FAILED TO RECORD THE SERVICES OF THE INVISIBLE ARMY SENT BY AUROBINDO GHOSE AND MIRRA ALFASA TO DEFEAT HITLER. IT IS A HISTORICAL BLUNDER. RUSSIA MUST CELEBRATE THE ARRIVAL OF THE INVISIBLE ARMY OF AUROBINDO GHOSE IN STALINGRAD AND REWRITE HISTORY BOOKS TO ACKNOWLEDGE HIS HELP., devotees may demand. But we rationalists are happy that public debate is on about these god-men, thanks to Nithyananda, celebrity of 2010. N.Nandhivarman General Secretary Dravida Peravai

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ANALYSING AUROBINDO : TAMILS VIEW POINT
██ Why does Dravidians still oppose Aurobindo and his ashram? Do you think he had hatred towards Dravidians, if so prove through his words? Let me quote what Mr.Aurobindo Ghose had said about Dravidians. “The Dravidians of the South, though they no longer show that magnificent culture and originality which made them preservers and renovators of the higher Hindu thought and religion in its worst days, are yet, as we all know, far more genuinely learned and philosophic in their cast of thought and character than any other race” [S.A.B.C.L vol 3 of 1972 & C.W.S.A vol 1 of 2003] Here he mocks at Dravidians and tries to pacify by praises, and this is where we read what his mind has in store. We won’t be pacified by his sweet words by referring to “than any other race”. In the same source in another place Mr.Aurobindo Ghose compares with ‘searchingly logical, philosophic and scholastic temperament of HALF DRAVIDIAN SOUTHERN NATIONS which produced the great grammarians and commentators and the mightiest of the purely logical philosophers.” Here also the under current in his thought is racial hatred exhibited by his reference of half-Dravidian nations. Let me quote extensively from Dr.B.R.Ambedkar.Let us look at the conclusions Dr.B.R.Ambedkar had reached in his scientific enquiry. “It is thus clear that the Nagas and Dravidians are one and the same people. Even with much proof, people may not be found ready to accept this thesis. The chief difficulty in the way of accepting it lies in the designation of the people of South India by the name Dravidian. It is natural for them to ask why the term Dravidian has come to be restricted to the people of South India if they are really Nagas. Critics are bound to ask: If the Dravidians and Nagas are the same people, why the name Nagas not used to designate people of South India also. This is no doubt a puzzle. But it is a puzzle which is not beyond solution. It can be solved if certain facts are borne in mind. The first thing to be borne in mind is the situation regarding language. Today the language of Southern India differs from that of the people of North India.” “The second thing to be borne into mind is that the word Dravida is not an original word. It is the Sanskrit zed form of the word Tamil. The original word Tamil when imported into Sanskrit became Damita and later on Damila became Dravida.

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The word Dravida is the name of the language of the people and does not denote the race of the people. The third thing to remember is that Tamil or Dravida was not merely the language of South India but before the Aryans came it was the language of the whole of the Nagas throughout India and was spoken from Kashmir to Kanyakumari. In fact it was the language India. [If Tamil had been language spoken throughout India once upon a time why does Mr.Aurobindo Ghose suppress this fact. What sadistic satisfaction he derives at naming us a “Half Dravidian Nations”. Ambedkar continues; “The next thing to note is the contact between Aryan and the Nagas and the effect it produced on Nagas and their language. Strange as it may appear the effect of this contact on the Nagas of North India was quite different from the effect it produced on the Nagas of South India. The Nagas in North India gave up Tamil which was their mother tongue and adopted Sanskrit in its place. The Nagas in South India retained Tamil as their mother tongue and did not adopt the Sanskrit language of the Aryans. If this difference is borne in mind it will help to explain why the name Dravida came to be applied only for the people of South India. The necessity for the application of the name Dravida to the Nagas of North India had ceased because they had ceased to speak the Dravida Language. The special application of the use of the word Dravida for the people of South India must not therefore obscure the fact that the Nagas and Dravidas are one and the same people. They are only two different names for the same people. Nagas was a racial or cultural name and Dravida was their linguistic name” concluded Dr.B.R.Ambedkar. ██ Dr.B.R.Ambedkar brings out the hidden fact that whole of India is one and the Nagas alias Dravidians have been living here much before others with superiority complex sneaked into India, yet do you find Aurobindo Ghose speaking about Aryan supremacy? Let me quote “They found the splendid and luxurious city of Ujjaini, the capital of the great nation of Malwas, who consolidated themselves under Vikramathithya in the first century before Christ…. The country of Avanti had always played a considerable part in our ancient Aryan history for which the genius, taste and high courage of its inhabitants fitted it…..

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So Aryan history, Aryan rule around first century before Christ was only known to Mr.Aurobindo Ghose. Our humble submission to the followers of Aurobindo Ghose. Your Master had not given Tamil history its due place. His views were clouded by racial prejudice; hence we are placing the following facts to ponder. Tamils had scaled greater heights in ancient times, and their mathematical skills wherein one out of eight lakh fractions was the least small quantity up to which they could calculate without a calculator or computer. The theorem of Pythagoras could be spelt out in poetic form in Tamil much before the golden times portrayed by Comrade Aurobindo Ghose. Erambam, Kanakathigaram by Kakkai Padiniyar, Kilaralabham, Athisaram, Kalambaham, Tiribuvana Thilagam, Kanitha rathinam, Sirukanakku were the books which I referred says Kaari Nayanar who wrote Kanakathigaram, but all these books Tamils have lost. . The famous book “Underworld: The Mysterious origins of Civilizations” speaks about Tamil lands known as Kumari Kandam, lost in Indian Ocean. Mr. Graham Hancock, the author of this book relying heavily on the inundation maps by Dr.Gelen Milne of Durham University had said 5 percent of the Earth’s surface or 25 million square kilometers were submerged. Three super floods in between 15000 to 14000 thousand years, 12000 to 11000 thousand years, and 8000 to 7000 thousand years have swallowed earth’s surface, more particularly the Kumari Kandam. Researches into the lost civilizations so far had been on earth surface and land-centric and in the vast oceans marine archaeology had barely begun to investigate. So until scientific researches in marine archeology are undertaken it would be difficult to supplement literary evidences about hoary past. All earth’s continents and land mass had been once upon a time one, and called Pangaea, which in Latin means All Earth. Similarly all languages emanated from one language and a school for Nostratic languages subscribes to this theory. There is book on all writing systems. All these lead to the conclusion that mankind is one, and we had our origins in Africa and spread every where. But our link is lost in the seas Ancient Tamils were highly knowledgeable and had high living standards in ancient times but at same Tamils proved that from mathematics to medicine everything could be condensed within Tamil poetry and grammatical rules. All these are half Dravidian nations and their achievements about which Comrade Aurobindo Ghose is not aware of. Of even if aware of wants to uphold Aryan supremacy suppressing Tamil history. In Tamil the book Nankudi Velir Varalaru comprising 1035 poems and written by Arumuga Nayinar Pillai, published in 1920 throws light on the Tamil history. This book speaks about the family hierarchy of Irungovel, a branch of the Pandyan rulers for 201 generations.

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This book follows the Kali calendar and narrates the history from 3100 B.C to 1944, hence helps in fixing the date of various rulers and their rule. Pandyan dynasty. Pandyan Palsalai Muthukudumi Peruvazhuthi [66th generation] 500450 B.C Karungai Ollvat Perum Peyar vazhuthi [67th generation] 450 B.C to 400 B.C Porval Vazhuthi [68th generation] 400 B.C to 380.B.C Korkai Vazhuthi-Nartrer Vazhuthi [69th generation] 380B.C-340 B.C Deva Pandian [70th generation] 340 B.C-302 B.C Seya Punjan aliasKadalul maintha Ilamperuvazhuthi[71st]302B.C270.B.C Pasum Poon Pandyan[72nd generation]270.B.C –245.B.C Ollaiyur thantha Boothapandian[73rd generation]245 B.C-220 B.C Pandyan Nanmaran[74th generation]220 B.C-200 B.C Nedunchezhian alias Kadalan vazhithi[75th generation]200B.C-180 B.C Marungai Vazhuthi[76th generation] 180 B.C-160 B.C Pandyan Uthaman alias Puliman vazhuthi[77th ]160B.C-150 B.C Pandyan Keeran Sathan[78th generation]150 B.C-140 B.C Kaliman Vazhuthi alias Andar magan Kuruvazhuthi[79th ]140-120 B.C Pandyan Yenathi @Nedunkannan [80th ]120 B.C-100 B.C Korkai Vazhuthi@ Irandam Pasum Poon Pandyan[81st ]100-87 B.C Deva Pootanan@ Ilavanthikai palli tunjiya Nanmaran[82nd ]87-62 B.C Thalayanankanathu Cheru Vendra Nedunchezhian[83rd ]62-42 B.C Kanapereyil kadantha Ukkira Peruvazhuthi[84th ]42 B.C-1 A.D Pandyan Arivudainambi {Purananooru 184][85th ]A.D 1- 30 A.D Velliyambalathu tunjiya PeruVazhuthi[86th ]30 A.D-60 A.D Ariyapadai Kadantha Nedunchezhian [87th ]60 A.D-117 A.D Vetriver Chezhian [88th generation] 117 A.D-160 A.D. Nedunchezhian II [89th generation]160 A.D –198 A.D Ukkira Maran@ Chitramadathu tunjiya Nanmaran[90th ]198 A.D-220 A.D Pannadu thantha Maran Vazhuthi[91st ] 220A.D-250 A.D Koddakarathu tunjiya Maranvazhuthi[92nd ]250 A.D-270 A.D Thennavan Ko [93rd generation] 270 A.D-297 A.D Parakirama Bahu @ Nalvazhuthi[ 94th generation 298A.D -310 A.D Kaliyan Koothan [ 95th generation]………………………………. Kadalan Vazhuthi [ of Kazhugumalai inscriptions] [96th generation Porkai Pandyan [98th generation]………………………………….. Pandyan Kadunkhon [103rd generation] 475 A.D-490 A.D Ukkira Pandyan [103rd generation] —–498 A.D Somasundara Pandyan [105th generation] 498 A.D-540 A.D.

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113 year Pact between Three Tamil Emperors The Nandhas who ruled North India had fraternal relationship with Three Tamil Emperors but the Mauryas who followed them invaded South India. Imayavaramban Neduncheralathan marched up to Himalayas and inscribed his country symbol, which could not assimilated by the Mauryas who came to Chera country as act of revenge. But the Mauryan armies did not sneak into Chozha territory. This invasion brought home the need to remain united, the call given even now by Kalaignar M.Karunanithi but with no useful purpose to alter ground reality on Tamil disunity. The unity urge united the Three Tamil Emperors who met to sign a Pact of Cooperation in the year 313 B.C, Dr.Mathivanan, Director of Tamil Etymological Dictionary project of Tamilnadu Government says. Imayavaramban Neduncheralathan, Karungai Olvat Perumvazhuthi and Deva Pandian [70th] jointly signed the declaration of unity that lasted for 113 years. This Treaty of Tamil Unity stood as a rock protecting Tamil lands from Northern invaders. In the final years of the unity era during 200 B.C, in the Chozha Emperor Karikalan II’s court Poetess Mudathamakanniyar who wrote Porunaratrupadai witnessed the rare scene of Three Tamil Emperors sharing same dais which she records in her Porunaratrupadai [53-55]. Poet Kumattor Kannanar who wrote the second ten in Pathitru Pathu also records the historical meeting of Three Tamil Emperors for which he stands as eyewitness. Later in 42 B.C, Poetess Avvaiyar also had the luck to see Three Tamil Emperors together in a rare scene of Unity among Tamils. That unity did not last nor the lessons of unity learnt till date by Tamils. THE CHERA EMPERORS: 1.Vanavan @ Vanavaramban [430-350 B.C] 2.Kuttuvan Uthiyan Cheralathan [350-328 B.C] ruled for 22 years 3. Imayavaramban Neduncheralathan [328-270 B.C] ruled for 58 years 4. Palyaanai Chelkezhu Kuttuvan [270-245 B.C] ruled for 25 years 5. Kalangaikanni narmudicheral [245-220 B.C] ruled for 25 years 6.Perumcheralathan [220-200 B.C] ruled for 20 years 7. Kudakko Neduncheralathan [200-180 B.C] ruled for 20 years 8. Kadal Pirakottiya Velkezhu kuttuvan [180-125 B.C] ruled 55 years 9. Adukotpattuch Cheralathan [125-87 B.C] ruled 38 years 10.Selvak kadungo Vazhiyathan [87-62 B.C] ruled 25 years 11.Yanaikatchei Mantharanj Cheral Irumborai [62-42 B.C] ruled 20 years 12. Thagadoor Erintha Perum Cheral Irumborai [42-25 B.C] ruled 17 years 13. Ilancheral Irumborai [25-19 B.C] ruled 16 years 14. Karuvur Eriya Koperumcheral Irumborai [9-1 B.C] 15. Vanji Mutrathu tunjiya Anthuvancheral [B.C 20 – 10 A.D]

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16. Kanaikal Irumborai [20-30 A.D] 17. Palai Padiya Perum kadungko [1-30 A.D] 18. Kokothai Marban [[30 –60 A.D] 19.Cheran Chenguttuvan [60-140 A.D] 20.Kottambalathu tunjiya Maakothai [140-150 A.D] 21.Cheraman mudangi kidantha Nedumcheralathan [150-160 A.D] 22.Cheraman Kanaikkal Irumborai [160-180 A.D] 23. Cheraman Ilamkuttuvan [180-200 A.D] 24.Thambi Kuttuvan [200-220 A.D] 25.Poorikko [220-250 A.D] 26. Cheraman Kuttuvan Kothai [250-270 A.D] 27.Cheraman Vanjan [270-300 A.D] 28. Mantharanj Cheral [330-380 A.D] found in Allahabad inscriptions of Samudragupta. RECONSTRUCTION OF CHOZHA RULE 1.Karikalan I [450-380 B.C] 2. Cheraman Paamaloor erintha Neythalanganal Ilamchetchenni [380320 B.C] 3.Cherupaazhi erintha Ilamchetchenni [320-270 B.C] 4. Perumpoon chenni [270-245 B.C] 5.Uruva Paikhrer Ilamchetchenni [245-232 B.C] 6. Karikalan II [232-200 B.C] 7. Manakkilli [200-180 B.C] 8. Vel pahradakkai Peruviral Killi [180-160 B.C] 9.Pooravaikopp Perunarkkilli [160-125 B.C] 10. Mudithalai Koperunarkkilli [125-87 B.C] 11.Koperum Chozhan [87-62 B.C] 12. Otrumai Vetta Perunarkkilli [62-40 B.C] 13. Chetchenni Nalankilli @ Maavalathan [40-22 B.C] 14.Kulamutrathu tunjiya Killivalavan [B.C22 - 1 A.D] 15.Kurapalli tunjiya Perum Thirumavalavan [1-40 A.D] 16.Neythalankanal Ilamchetchenni [40-60 A.D] 17. Karikalan III [60-110 A.D] 18. Maavan Killi [110-130 A.D] 19. Nedumudikkilli [130-150 A.D] 20.Chenganan [150-180 A.D] 21. Isai Ve ngilli 180-210 A.D] 22.Kaivankilli [210-240 A.D] 23. Polampoonkilli [240-260 A.D] 24. Kadumankilli [260-285 A.D] 25. Nalladi [285-330 A.D] known by Agananooru 356th poem 26.Chozha Rule in Andhra [300-400 A.D] Dr.Mathivanan had undertaken a thankless job. We would urge Tamils all over the world to buy the book “Kadaikkazha Noolhalin Kaalamum Karuthum published by Thilagam Pathipagam 17 E, B-1,

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12. K.K.Ponnurangam Salai, Omsakthinagar, Valasaravakkam, Chennai 600087 . Basing the Tamil epic Perumkathai, a historical note is hidden in the poem414 of Narkudi Vellalar Varalaru. It says in B.C 701 a Tamil King Udayanan defeated the Aryans and ruled North India. If he had continued to rule or if he had not succumbed to the submissive Aryan pretenders, The Gupta rule could not have come up, the appendix of the book states... Let not racial supremacy cloud your vision too. ██ Pondicherry itself has Arikamedu Civilization, about which too Comrade Aurobindo Ghose conveniently forgot while hailing Aryan history, is it true? The international attention may have dawned upon Arikamedu after its archaeological excavations. The trade between Arikamedu and Red Sea Ports is an established fact. . But scholars of the Euro-centric view who hold any significant innovation to have a European or at least Mediterranean origin nowadays find their fantasies shattered. The role of South India in world commerce is now slowly but grudgingly being acknowledged. “Arikamedu was occupied far longer than had been thought and must be considered a South Indian city rather than principally Roman. The lowest levels we could reach go back to the Second century B.C, long before the Romans came. My historical investigations indicate that Arikamedu was occupied down to the seventeenth century, and a date nearly as recent is confirmed archaeologically, at least tentatively.” says Peter Francis Junior who passed away in December 2001. The French astronomer Guillaume Le Gentil on the basis of some visible evidences recorded the importance of Arikamedu in his travelogue written in French titled as:” Voyage dans les mers de l’Inde”(Paris1779-81). G.Jouveau Dubreuil described Arikamedu as a Port city called Puduke. L.Faucheux and R.Sarleau published the findings of their excavations in “Les Recherches Archeologiques” in 1942. Apart from these initial studies the first by scientific methods of excavation in 1945 by Mortimer Wheeler is widely known. The book Rome beyond the Imperial Frontiers (1954) by Wheeler left an impression that “a sleepy fishing village suddenly awakened by enterprising Romans who built stone buildings and a port, then fell back to sleep when the Romans left” feels Francis Peter Junior. From the arretine pottery, table wares used by Romans found there Wheeler came to the conclusion that Roman trade flourished between 14 to 25 B.C. Jean Mari Casal conducted his excavations between

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1947 and 1950 and opined much before Romans advent, Arikamedu was a prosperous port dating back to 250 B.C. People of that place were civilized even during Iron Age claims J.M.Casal who found gold jewels in burial sites of Suthukeny and was stunned by the prosperity of the people. Vimala Begley in a collaborative project of University of Pennsylvania Museum and University of Madras excavated the site between 1989 and 1992. The first volume of her monumental work The Ancient Port of Arikamedu: New Excavations and Researches Volume I, a publication by L’Ecole Francaise D’Extreme-Orient in 1996 threw more light, and though she passed away on 21 st March 2000, lovers of archaeology are eagerly awaiting to read these books in Tamil... So the soil that gave him asylum itself is rich in history and past glory, but unfortunately Aurobindo Ghose who prides his Aryan supremacy does injustice to Tamil history suppressing facts, hence his Ashram bears the brunt of Tamils criticism now and then in a democratic manner. Debate is not a crime, exposing the feelings of Aurobindo towards Dravidians is intellectual debate, which no civilized world will condemn. N.Nandhivarman General Secretary Dravida Peravai

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AUROBINDO ASHRAM DEVOTEES WASH DIRTY LINEN

► Is the book on Aurobindo banned in India, if so why? The Government of Orissa, Home [Special Department] by Notification No: 1612/ C dated 9.04.2009 had banned a book. “ Whereas on careful consideration of materials place on record, it appears to the State Government that the book titled as The Lives of Sri Aurobindo, written by Mr.Peter Heehs and published by Columbia University Press, New York, USA contain objectionable matters depicting distorted facts about the life and character of Aurobindo. And whereas the State Government on the following ground is of the opinion that the said book contains matters which are deliberately and maliciously intended to insult religious beliefs of millions who idolize Aurobindo as a national hero and incarnation of Almighty and which promotes communal disaffection affecting public peace and tranquility, the publication of which is punishable under sections 295A and 153 A of Indian Penal Code, 1860 [45 of 1860] namely: A] the book depicts wrong and distorted facts on the life and character of Aurobindo which is clearly blasphemous B] the book contains absurd, irrelevant and self made stories which do not have any scriptural support and had caused widespread indignation amongst the devotees

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C] the writings portrayed in the book have seriously hurt the sentiments of the apostles of Aurobindo and the said book with deliberate and malicious intention has insulted the religious beliefs of millions. D} the said book, inter alia narrates at page 245 that “But those familiar with the literature of psychiatry and clinical psychiatry may be struck by the similarity between Aurobindo’s powers and experiences and the symptoms of schizophrenia” E] it is mentioned at page 399 that “early in the afternoon the mother rejoined him, and they walked together to a small room where they sat together in a sofa, the Mother on Aurobindo’s right. Here they remained in for the next few hours as ashramites and visitors more than 3000 by the end of 1940 s passed before them one by one. There is no suggestion of a vulgar jostle anywhere in the moving procession, a visitor noted. The mystic sits bare bodied except for a part of dhothi thrown around his shoulders. A kindly light plays in his eyes. Aurobindo looked directly at each person for a moment. The moving visitor is conscious of a particular contact with these eyes as he bends down to do his obeisance. They leave upon him a mysterious feel that baffles description. The contact almost physical, instills a faint sense of a fragrance into his heart and he has a perception of a glow akin to that spreading in every fibre of his being. 147 most visitors had similarly positive experiences. But some, particularly those from the West were distracted by the theatricality of the setting and religiosity of the pageantry. Now therefore in exercise of the powers conferred by sub section 1 of section 95 of the Code of Criminal Procedure 1973 [2 of 1974] the State Government do hereby declare that every copy of the book titled The Lives of Sri Aurobindo written by Peter Heehs and published by Columbia University Press, New York, USA, its copies, reprints, translations or other documents contains extracts taken there from be forfeited by the Government. By order of Government: A.P.Padhi Principal Secretary to Government. ► How did Auroville foreigners react to the ban on a book by fellow foreigners? They have a separate web site: www.iyfundamentalism.info There they condemn the: Fundamentalism in the Sri Aurobindo Ashram We, the writers on this site, are concerned about recent actions by a vocal minority among the followers or devotees of Sri Aurobindo, and reactions by impressionable masses inside and outside the Sri Aurobindo Ashram. There are signs of attempts to turn the Integral Yoga of Sri Aurobindo and the Mother into a religion with some of the characteristics of fundamentalism. The word “fundamentalism” is often misused. Coined around 1920 to refer to certain sects of Protestant Christians in the United States, it now is applied to Muslims, Hindus, Buddhists and members of other religious groups that claim

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to be the exclusive repositories of truth. But as the word “fundamentalism” began to be used more broadly, its meaning became vague. To avoid misuse, we will clarify what we mean by “fundamentalism” and show why certain persons inside and outside the Ashram might be called “fundamentalists ► How do the Ashram devotees counter this defence by Auroville foreigners club? They have created a web site to counter the propaganda: www.thelivesofaurobindo.com Mr.Shraddhalu Ranade in his open letter to Auroville and Centers dated 1 st May 2009 had lashed at the foreigners especially David Hutchinson, Rich Carlson and their Indian associate Debashish Banerjee. He refers to the circular Integral Yoga Fundamentalism signed by these three dated 16 th April 2009 to which Mr.Shraddhalu Ranade issues rejoinder on 1 st May 2009. In his rejoinder Mr.Shraddhalu Ranade states “More seriously these factual distortions are intended to lead readers to conclusions which seriously damage the reputation and integrity of Aurobindo and his message. Some of the damaging conclusions promoted by The Lives include: ●that Sri Aurobindo was a frequent liar, and among other things, that he lied about his supramental experiences. ●that he was sexually desperate and frustrated ● that his spiritual experiences are questionable and ultimately irrelevant ● that he had a streak of inherited madness ●that there was nothing new in his writings, and what little is new is a] unacceptable or b] outdated or c] incorrect ● that his poetry is expressive of sexual frustration and its style outdated ● that his relationship with Mother was of romantic nature So goes on Mr.Shraddhalu Ranade in his charge sheet against the book written by Mr.Peters Heehs of Aurobindo Ashram Archives. ► Is the Trust divided on Peter Heehs issue? Here also in nutshell Mr.Shraddhalu Ranade had placed the status report. Manoj Das Gupta, Managing Trustee of SAAT by letter dated 5 th October 2008 writes: “Heehs was so obsessed with the antihagiography idea that in order to prove his credentials to be an objective biographer, he has at several places crossed limits of simple decency Dilip Dutta Trustee SAAT by letter dated 11 th November 2008 writes: “we had talked to the author and informed him about our displeasure regarding certain aspects of the book and had taken adequately the necessary disciplinary steps.

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This seems to be the SAAT stand, whereas Auroville foreigners are up in arms against the devotees. Both sides are washing dirty linen in public. If journalists and scholars of this land go through their exchanges they can dig many facts hitherto unheard in academic world. N.Nandhivarman General Secretary Dravida Peravai

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STORY OF ASHRAM BECOMING INTO TRUST
■Tell me how Bharathiar was rated by Aurobindo’s disciples? Aurobindo had two regular visitors. Srinivasacharya and Bharathiar. Bharathi and “Aurobindo were both intellectual all-rounders” in the eyes of Ramasami Ayyangar, a friend of Bharathi. We don’t know how Aurobindo’s circle felt about Bharathiar. But it is history that Bharathiar invited Aurobindo to Pondicherry, where nationalists helped Aurobindo to entrench in the soil. A rationalist Srinivasacharya evaluates the reasons for Aurobindo’s settling down in Pondicherry. The meeting with Paul Richard and he being a barrister promising to speak to influential people was one factor. Rangasamy Iyyengar, a landlord of Cauvery delta sent Rs 1000 [one thousand rupees] to meet one year expenses of Aurobindo. Here it should be noted that at first Aurobindo refused to meet Paul Richard when he sought appointment through Mr.Chettiar, in whose house Aurobindo was provided accommodation. Later after Bharathiar and Srinivasacharya urged that a Barrister from France would be of help, then only Aurobindo agreed for the first meeting. So the foresight of the yogi is based on selfishness. This example is enough. But when Bharathiar had to leave Pondicherry, the man whom Bharathi helped to set his foot on Pondicherry did nothing to help Bharathi. This again proves the selfish agenda of the so called saint. ■Aurobindo Ghose was opposed by Aringnar Anna, the Founder of DMK, and could you tell the reasons ? Aringnar Anna scripted a Tamil film Velaikaari in 1949 and in that successful film a character was named as Sundar Ghosh. That character was created to expose Aurobindo Ghose. It is clear proof that DMK must oppose Aurobindo if they are true followers of Aringnar Anna. Paul Richard, the second husband of Mirra Alfasa, originally thought of starting a group named as New Idea and in that name wanted to start a magazine. But the racial mind of Aurobindo Ghose suggested the title Arya. Though he tried to justify that Arya or Aryan does not denote race the choice of the title is intentional. The word Dravida came to refer Tamils only after the word Arya imposed a culture of superiority complex to few who knew a dead language and who denied education for all, equality for all on the basis of vedic texts, which brought out a movement for redeeming Tamils from the clutches of religion and thus Dravidian movement came to counter Aryan supremacy. It is natural for Dravidian Movement to oppose the Arya, who edited Arya who believed Arya is Super-human being. ■ Your father was one of the early followers of Aurobindo Ghose ? Is it true? Mr.R.Nagaratnam was among the few nationalists who were with Aurobindo Ghose in his initial years of the stay in Pondicherry. During the year 1923 the Inmates of Ashram as published by M.P.Pandit in the book “Champaklal Treasures” are Rajangam, Tirupati, Khitish, Nolinda, Satyen, Kanai, Bejoy, - 29 -

Purani and Nagaratnam (a local devotee). Also in the picture are Punamchand, Champaben, Mrs.Kothandaraman, Mr.Kothandaraman, Champaklal, Moni, Amrita and Manmohan.

Late R.Nagaratnam Pillai born in 9.05.1899 passed away on 26.11.1992 in his 93 rd year. The nationalist who went on secret missions to bring freedom fighters to Pondicherry and who offered asylum in his house was detained by the British Police at Tindivanam and was in prison for 15 days from 25.12.1925.He headed an agency R.Nagarathinam Pillai and Brother importing Austin and Ford Cars in French India. Also he was a Correspondent for Illustrated Weekly of India in French India and agent for Dinamani and Indian Express. Vittagam Press that brought out many books from its premises situated at 2 & 4 Ambalathadum Iyer Madam Street. Those houses had been a place frequented by Mahakavi Bharathiar, Lalalajpat Rai, Chitaranjan Das, V.V.S.Iyer, Neelakanta Brahmachari, Suthanandha Bharathiar, Maraimalai Adigal and many scholars of Saiva Siddantha School Just because my father was his devotee initially I need not accept Aurobindo Ghose or his teachings. This history of my father too was deleted in subsequent editions by Mr. Peter Heehs, the in charge of Ashram Archives, against whom many have taken up their cudgels... ■ We all know how much difficulty Aurobindo Ghose had in shifting from one house to other due to financial constraints, and could you tell how much property Ashram acquired in later years with ease? It would be appropriate to hear from horse’s mouth. Yes from the Trust Deed of Mirra Alfasa, we can know the properties she left for the currently mismanaged trust.

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COPY OF DOCUMENT Document No- 1824061955 (The original is written on stamped paper of the Government of India of the value of Rs. 20 for the first page, 2 and 8 Annas for the 2nd page and of RS.25 for the third page and bears a stamp of 50 n.p) We Mrs. MIRA ALFASSA, of the Ashram of Sri Aurobindo at Pondicherry and to those present and to come, salute. Whereas the Ashram of Sri Aurobindo at Pondicherry is an institution and a centre of practice with a view of evolution of a form and mode of life which shall be animated finally, by an earnest spiritual conscience and shall achieve a life, much elevated of mind, and whereas, the Ashram of Sri Aurobindo, who have faith in his philosophy and his yoga, and whereas the Ashram of Sri Aurobindo has been established and is maintained by the benevolent care and under the direction of the Mother. Only with the aim of helping the devotees in their spiritual education and up-liftment, according to (as per) the ideal and teaching of Sri Aurobindo, and there as an university with boarding has been founded by the Mother, under the aegis of the said Ashram, known as “Sri Aurobindo International University Centre in order to give to the students of the said University an education and a training for ascertaining their complete mental development, this education being fully based on the ideal and teaching of Sri Aurobindo, and whereas Sri Aurobindo has given up all his books, periodicals, writings and manuscripts, published or nonpublished as well as the copy right, the right of reproduction and the proceeds of sale of these works, to the exclusive benefit and use of these works, to the exclusive benefit and use of disciples, devotees and followers residing in the said Ashram and in favour of the schools lead by the followers of the said Ashram under the direction of the Mother, and whereas Sri Aurobindo has expressed the desire of utilizing the proceeds of sale of his books, periodicals, manuscripts and writings, published or not or as well as all copy rights of these works and the proceeds of their sale to the exclusive use and benefit of the disciples and devotees, residing at the said Ashram, and same as per the instructions which the Mother alone would give as per her absolute discretion; and whereas during the life time of Sri Aurobindo, he has actually allowed the use of the said books, publications, periodicals, manuscripts and writings and permitted to spend and use the proceeds of their sale to the benefit of the disciples and devotees, residing at the said Ashram and for providing party, for the costs of maintenance of the said Ashram and educational institutions and others, attached therewith; and whereas the voluntary donations (gifts) and contributions, received, every now and then, from numerous disciples, devotees and followers of Sri Aurobindo and of the Mother, for being utilized for the benefit of the devotees, residing in the Ashram of Sri Aurobindo, the Mother, with the knowledge of Sri Aurobindo and with his consent, has always provided for the expenses of the said Ashram, and has also, now and then, purchased or taken on leas (rent) or in other names, many immovable properties, at Pondicherry, or elsewhere, either in the name of Sri Aurobindo or in the name of the Mother, for the exclusive aims, use and benefit of the said Ashram and various activities, mentioned above; and whereas the

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immovable properties acquired in the manner mentioned above and described and bounded in the below mentioned annexure, have always been utilized for the (residence) dwelling of the followers residing in the Ashram of Sri Aurobindo or for different industrial enterprises and others attached with Ashram, and the same to the exclusive benefit and use of the disciples, devotees and followers residing at the said Ashram; and whereas the wooden articles and movables found in the places specified in the below mentioned annexure, have also been purchased with the money received by way of donations (gifts) and voluntary contributions in the manner mentioned above and belong to Ashram and are kept by the Mother as trust, for the exclusive benefit of the Ashram and that of the disciples and followers of Sri Aurobindo; residing therein; and whereas the Mother (and Sri Aurobindo till the day of his death), had always been in possession of all the immovable properties described and bounded in the below mentioned annexure and of all other movable properties, articles, goods and articles, inclusive of the installations, which are at present, in different departments of the Ashram, as trustee, for the use and the benefit of the disciples and devotees residing in the Ashram of Sri Aurobindo and of that of Sri Aurobindo International University Centre; and whereas the Mother who had always had the sole and entire charge (in charge) and the management of the said Ashram, and who really lead these different activities, desire now to institute and create a council of Administration for the management and the direction of the Ashram of Sri Aurobindo and that of “Sri Aurobindo International University Centre” and of the other institutions which will be formed in future, by the mother, or by the person/persons nominated by Her, in order to follow the ideal of Sri Aurobindo, in the manner mentioned above; and whereas the Mother had previously executed a deed containing a declaration of trust, which deed could not be completed through registration; and whereas the Mother is at present in possession and enjoyment of numerous lands, funds, immovables and places (localities), situated at Pondicherry as well as in the Union of India and particularly described in the below mentioned annexure or that she has therein a right sufficiently established, properties free from any charge, kept in trust, in accordance with powers and provisions mentioned hereunder. This deed states as follows:The Mother had always the possession and enjoyment and the Mother, her successors and rightful owners (heirs) and other present trustees (all of whom are later on included as per the term trustee or trustee) will have always, in future, the possession, first of all of all different lands, funds, immovables and places (localities) situated in Pondicherry, as well as in Union of India and specifically described and bounded in the below mentioned annexure, secondly of all books, periodicals, writing and manuscripts of Sri Aurobindo and of the Mother, and of all other books, publications, news papers and other writings, remaining at present preserved in the Ashram of Sri Aurobindo, or belonging to Ashram and thirdly, of all printing machines, printing letter types and other objects or accessories, found in the Ashram Press, lathe tools, machineries, motors, pump, tools, instruments, movables installations, stationeries and other wooden articles, movables and objects belonging or which are used in the schools, university, the gymnasium, the sports ground,

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the music hall, the painting hall and all other establishments of art, of weaving science, in the bakery, carpentry, workshops, factories, mills or in the technical (service) establishments and all other establishments and activities of the said Ashram, and fourthly the possession of all ready cash as well as the amounts deposited in the banks and all title belonging to the said ashram and of all donations (gifts), contributions (subscriptions) offerings to be received in future by the trustees (all these assets specified hereunder on the whole as properties of the trust) to be kept in trust to preserve and utilize the same to establish and maintain therein for perpetuity the said Sri Aurobindo Ashram with all its activities and various services as well as “Sri Aurobindo International University Centre” according to this deed of settlement and subject to the provisions mentioned hereunder and the same as per the ideal of the teaching of Sri Aurobindo and of the Mother, in the manner mentioned above and for the spiritual and religious education, and for the enlightenment of the humanity in general, based on the ideal and the philosophy of Sri Aurobindo. 2. The trustees or the trustee will have, at present, the absolute direction and the complete control over the assets of the Ashram of Sri Aurobindo, kept under trust, and could every now and then, make, cancel or modify the rules, however, without these being, in contradiction with this deed or with the aim and object of the Ashram, in the manner which they or he decide (s) useful with regard to the aim, the mode of direction, the persons in charge the terms and conditions of the said Ashram and of its various services and activities, as well as the said University and the assets kept under trust will be directed managed, utilized, in such manner that the trustees or the trustee decide the same to be necessary on account of this deed or for the execution of the trust. 3. The trustees (or the trust ) can pay, from and out of the funds of the trust, all rents, costs, taxes, insurance premiums, costs of repairs and other expenses payable periodically in respect of the lands, funds, houses and places as well as all the expenses of maintenance of Ashram of Sri Aurobindo, and all its activities and services, and those of “Sri Aurobindo International University Centre” and the expenditures made for the purchase of what all is required necessary to the said Ashram and University, inclusive of the expenses of different activities of the Ashram, and can also pay the securities and salaries of all employees and all the unexpected expenditures, for the maintenance the improvement of the Ashram, its different activities and services and of the University. 4. The trustee or trustees will always have the right to sell or let any house, land, funds and places (localities) any wooden articles, wood, material or installation, and other moveable properties belonging to the trust with power to purchase or resell and in case of similar sale or place (locality), the trustee (s) or any other person who would have the possession and enjoyment of the assets forming part of the trust and having the powers at that time will execute and register and will sing all documents necessary to execute the sales or leases; any amount of money coming from these sales or leases will be considered as being part of the assets of the trust.

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5. In addition to the powers and authorities mentioned above conferred on the trustees and without harm to these rights, the trustees will have the following assignments. (a) To make use, occupy, utilize, or allow the usage, the occupation, the employment, the perpetuity of all the assets or anyone of the assets kept under trusteeship in such manner, under such aim and for such period they would decide profitable or favorable to the aim and interests of the said Ashram and of those who reside therein, and also in the interests of various activities and departments of the Ashram and that of the University and of its students, as well as that of all other institutions and services which can be established or formed in future. (b) Obtain by way of purchase, rent, or otherwise all lands, house, funds, dwelling and places as the trustees will decide the same useful and erect, construct, demolish, reconstruct, enlarge, improve, or modify, now and then, and at all time, all buildings, or any one portion of these buildings as the trustees will find it useful or convenient with the view of the aim of the Ashram and of its university; (c) execute every agreement and cancel and modify any agreement, and make all deeds, documents and in general every thing which they will decide useful, concerning with any assets forming part of the trust and the same in conformity of the aim of the said Ashram of its different activities, services and of its university; (d) Open one or many accounts in the bank which the trustees will decide suitable, and decide who will operate these accounts and sign, make, endorse and negotiate all cheques, drafts, receipts and other business matters; (e) receive and accept all gifts and concessions of movable or immovable properties, all contributions and (gifts) donations, and all other receipts and keep them under trust, for the use and the benefit of the followers residing at the said Ashram, as well as for the benefit and use of the university and its students, the whole, forming part of the assets of the trust; (f) Make and give acknowledgments and receipts and other clearances for the money or other assets received by the trustees; (g) Keep and take measures in respect of all available amounts belonging to the trust, with guaranties contemplated in the deed of trust, and change the deposits or collect them, now and then. 6. The Mother will be the permanent Director of the Administrative Council and as Director; she will have the full and supreme control over the funds belongings to the trust. She will open and operate all accounts, in the banks and other institutions and will sign the cheques and drafts and other business matters and will make all disbursements and expenses, in the name and on

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behalf or the said Ashram and University and all other attached services (departments) as she will decide useful. 7. The Mother will also have, at her absolute discretion, the right to authorize any person to reside in the Ashram, either in permanent capacity or other wise, as well as the power to withdraw, from any person already residing therein, the permission to continue his stay therein, in whatever capacity it may be, and her decision in this regard will be final. 8. Every power devolved or which could be (made) utilized by the trustee (s) by virtue of this, will, until there will not be less than three administrators, be carried out, at present by the majority of administrators, or condition that in case of difference of opinion amongst them with regard to a question or any decision, the opinion of the Mother will always be valid and the council of administration will be binding on it. 9. The Mother will nominate, with absolute discretionary power, the number of Administrators which she will decide necessary and useful and if she decides useful, to put the new administrator (s) into possession of the assets kept under trust. If the number of administrators is reduced to less than five, the Mother will have the absolute discretionary power to appoint any other person or persons, as trustees, with a vies to bring the total number of administrators to five, and in case of her retirement, for any reason, the administrators on duty will appoint new administrators to complete the number Five. Annexure mentioned above 1. All the lands, houses properties and places, known under the name of “Lake House”, situated in Cuddalore Division, “District Board of South Arcot”, Perambai Village, Patta No.8, Cadastre No.2 dry land, having an extent of 10.44 acres, in Madras State, Registration District of Cuddalore, and Vanur Sub District. 2. The immovable property No.9, situated at Pondicherry South Weavers’ Street, known under the name of “ACIERIE” is at the west of the house No.9 of the said street East of the house of Jayalakshmi ammalle and South of the said street. 3. The house and its out-buildings, bearing No. 46, De Richemont Street, Pondicherry, known under the name of “AMAR House”, situated at the North of the said street, west of the house of Jayamalle and south of that of Ponnusamy Chetty. 4. The house No8. Situated at Pondicherry, St. Gilles street, with all its out buildings without any exception reserved known under the name “Atelier House”, is at the south of the said street, at the west of the Ashram, at the east of the house also belonging to Ashram, at the North of the house No. 9 of the said street.

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5. The vacant land, bearing No. 64, Calatisparin koil street (on which, a house was found in the name of Balamani House, now demolished) remains to the North of the said street, to the west of the house of Chinnaya Chettiar, to the East of that of Nadessa naicker and to the south of Arya Vaisya Samajam Sangam, of Pondicherry. 6. The house No.27bis, Francois Martin Street, with all its appurtenances, and known in the name of “Balicourt” to the south of the house belonging to the Bethel mission, to the East of Francois Martin Street, to the North of St. Gille street, and to the west of the house of Dezir, at Pondicherry. 7. The house constructed with bricks, with all its outbuildings, bearing No.9, in Marine Street, known under the name of “Bibliotheque” and is to the North of the said street, to the East of Orleans street at Pondicherry. 8. The house constructed partly with bricks, with roofing covered with tiles, of which a portion constituting the buildings No.18, Marine Street at Pondicherry, known under the name of “Blanchisserie” is at the north of the said street, at the west of the house belonging to the successor of Nallachettiar, at the East of the house belonging to Camakshiammal and at the North of the guardian of Ramasamy Achary. 9. The house with all its out buildings, known under the name of “Bole Godown”, situated at North Boulevard and at the South, at the west of the land belonging to Ramassami Pillay, and at the East of the land belonging to Varadarajapereumal temple, at Pondcherry. 10. The house constructed with bricks and its out buildings constituting No.49, Orleans Street and situated at the East of the said street, at the North of the house belonging to Darma Siva Chettiar, at the South of Narine Street, at the west of the house of Mrs. Reynaud, at present purchased by Ashram, at Pondcherry, the said house known under the name of “Boulangerie”. 11. The house constructed with bricks, known under the name of Calve House, situated at No.35, Francois Martin Street, to the North f Building No.10, called “Foyer de Soldat”, to the South of Marine Street, to the East of Francs Martin Street, to the west of the house and laces No.5, situated in Marine Street and belonging to Mrs. Delafon, at Pondcherry. 12. The house constructed with bricks, known under the name of “Cartonnerie”, situated at No.10, Marine Street, being at the North of the said Street at the South of the house belonging to Ashram, to the West of Francois Martin Street, and to the East of the house belonging to Ashram, at Pondicherry. 13. The house constructed with bricks, situated at No.11, Bussy Street, at Pondicherry, known under the name of “Castellini House”, with all its out buildings and found at the South of the said Street, at the East of the Street called “Quai de Gingy”, at the North of the house of Marie Hastien a piece of

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land of Calve Soupraya Chettiar and at the West of the house of Mr. Vigie, at Pondicherry. 14. The lands, house, funds and places known under the name of “Cazanove”, situated in oulgaret Commune and bearing Cadastre Nos.5 and 6, Pondicherry. 15. The house constructed with bricks with all its out buildings, known under the name of “Cocotier” situated at No.32, Francois Martin at the West of the said street, at the South of Law de Lauriston, at the South of Orleans street, and at the North of the house of Sadasiva Chetty, Pondicherry. 16. The brick built house with all its out buildings, known under the name of “Cottage House”, having No.3, Rangapillai Street and situated at the South of the said Street, at the East of the house belonging to Ashram, and at the North and west of the land of D. Annoussamy, at Pondicherry. 17. The brick built house, with all its out buildings, known in the name of “Cornet House”, bearing No.12 and 14, Law de Lauriston Street and situated to the North of the said street, to the South of the house belonging to Ashram, to the East of Orleans Street, and to the west of Francois Martin Street, Pondicherry. 18. The whole house built with bricks with all its outbuildings, known in the name of “Counouma House”, situated at No.4, Marine Street, at the North of the said Street, to the South of the house and places of Mr. Edward Arthur of Quadros to the East and West of the houses belonging to Ashram, at Pondicherry. 19. The house constructed with bricks and the places known under the name of “Cycle House”, situated at No.12, St. Gilles Street, and to the North of the said Street, to the East of the house of Lourde Marie Abraham, to the South of the house belonging to Ashram, and to the West of Orleans Street, at Pondicherry. 20. The house built with Ricks with all its out buildings known under the name of “maison des Dames”, situated at No.33, Francois Martin Street, to the East of the said Street, to the North of the Marine Street, to the west and south of the houses belonging to the Ashram, at Pondicherry. 21. The house built with bricks with all its appurtenances known under the name of “Deconzanet House”, situated No.7, Desbassyns de Rechemont Street, to the South of the said street, to the South of the house of Gaston, to the East of the house of Mrs. Primoguet and to the North of the house belonging to the Ashram. 22. The house built with brick with all its out buildings known under the name of “Dispensaire” and situated at No. 31, Francois Martin Street, to the East of the said Street, and to the North and to the West of the houses belonging to Ashram and to South of the house of Xavier, at Pondicherry.

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23. The house built with bricks with all its out buildings known under the name of “Dortoir” and bearing No.3, Law de Lauriston Street, and No.19, Saint Louis Street, to the South of Law de Lauriston Street, to the west of St. Louis Street, and to the North and East of the houses belonging to Ashram, Pondicherry. 24. The house built with brick, with all its appurtenances, known under the name of “Dumoulin House” and situated at No.3, St. Martin Street, to the west of the said street, to the East of Compaznie street, to the North of the house of the heir of Dumulin, and to the South of the house of Perrier, Pondicherry. 25. The house built with bricks with all its out buildings known under the name of “Dupleix house” and situated at No.3, Duplex Street, to the South of the said Street and the west of Francois Martin Street at Pondicherry. 26. The house built with brick with all its out buildings, known under the name “Ecole” and situated at 21, St. Louis Street, to the West of the said street, to the South of the house of Ashram, to the East of the house of Mrs.Lefaucheur, to the North of the house belonged to late Datchanamourty Chettiar, at Pondicherry. 27. The house built with bricks, with all its out buildings, with roofing covered with tiles, known under the name of “Enface”, situated at No.24, Dupuy Street to the North of the said street, to the West of the house belonging to Swaramou Velayouda Chettiar, to the East of the houses of Ponnussamy Chettiar and to the South of Annamale Modeliar of Pondicherry. 28. The house constructed with bricks, with roofing covered with tiles with all its out-buildings, known under the name of “Espoir”, situated at No.30, Dupuy Street, to the North of the said street, to the East of the house of Sacrechettiar, to the west of the house of Papammalle and to the South of the houses belonging to Ashram and or that of the houses belonging to Ashram and that of Vaitinada Mudaliar at Pondicherry. 29. The house constructed with bricks, with all its out buildings known under the name of “Frenetre” situated at No.1, Saint Gilles Street to the south of the said street, to the west of M. Xavier, and to the North of the house belonging to Ashram and of that of Mrs. Fontaine. 30. The house built with brick with all its out-buildings known under the name of “Ganapati House”, situated at No.51, Orleans Street, to the East of the said Street, to the South of the house belonging to Ashram, to the West of the house belonging to the estate Cow. Parasourama Chetty and to the North of the house belonging to Ashram, at Pondicherry. 31. The shed built with bricks, situated at Nos.39 and 41, Francois Martin Street, to the East of the said Street, to the South of the house belonging to Ashram, to the west of the house of Mrs. Lefaucher and to the North of the house belonging to Ashram, at Pondicherry.

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32. All the buildings known under the name of “Godown Combustible”, situated at No.28, Desbassyns de Richemont Street, to the North of the said Street, to the West of Orleans Street, to the East of the house belonging to Appavou Mudaliar and to the South of the house belonging to Soupremania Chettiar, at Pondicherry. 33. The lands, founds and buildings known under the name of “Golconde”, with all its out-buildings, said No.9, Dupuy Street, situated to the South of the said Street, to the East of Quai de Gingy (Gingee Salai) to the west of Orleans street and to the North of the house of Ashram. 34. The house built with bricks with all its out buildings known under the name of “Gopalachari House”, situated No.22, Dupuy Street, to the North of the said Street, to the East of the house of Ponnoussamy Chettiar and to the South of the house of veniditta Mudaliar, at Pondicherry. 35. The house constructed with bricks, with all its out-buildings, known under the name of “Grace House”, situated at No.8, St.Gilles Street, to the North of the said Street, to the South, West and East of the houses belonging to Ashram. 36. The house built with brick, with all its out buildings, known under the name of “Grand Godown” situated at No.2bis, Dupuy Street, to the North of the said Street, to the west of the house of late Sinnaya Mudaliar, to the South of that of Sandiagou and to the East of the house of Gasparin, at Pondicherry. 37. All the lanes, funds, house and places known under the name of “Grenier” situated at No.2, Saint Martin Street, to the East of the said Street, to the west of Cours Chabrol, to the South of the Park Selva Chettiar and to the North of the house of Selvaradju Chettiar. 38. The house with its out-buildings, known under the name of “Harpagon”, situated at No.7, Dupuy Street, to the South of the said Street, to the North and to the East of the houses belonging to Ashram, to the West of the house of Michel, at Pondicherry. 39. The house built with bricks with all its out-buildings, situated at No.16, St. Gilles Street, to the North of the said street, to the south of the houses belonging to the Ashram, to the west of the house belonging to Lourdemarie Abraham, to the East of the house of Plenus, at Pondicherry. 40. The vacant land, known under the name of “High land passage”, situated at Mariamman Koil Street, to the North of the said Street, to the East of the land of Ghalou Cavoundar, to the west of the land of Visalakshi ammalle, and to the South of the land belonging to Ashram, at Pondicherry. 41. The house built with bricks with all its out buildings, known under the name of “maison des Hotes”, situated at No,37, Francois Martin Street, to the East of the said street, to the south of Law De Lauriston Street and to the west and North of the houses belonging to Ashram, at Pondicherry.

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42. The storeyed house built with bricks with all its out buildings, situated at No.10, Dupuy Street, known under the name of “Josue House”, to the North of the said street, to the East of the house belonging to Lourdemarie Dambrun, to the south of the house belonging to the late Savaricoutty Clairon, and to the west of Francois Martin Street, at Pondicherry. 43. The house built with bricks, with all its out buildings situated at No.26, Francois Martin Street, known under the name of “Laboratoire” to the west of the said street, to the south of the house of Rosmond France and to the North and East of the houses belonging to Ashram, at Pondicherry. 44. The houses built with brick and all its out-buildings known under the name of “Mani House”, situated at No.3 Isparian Koil Street, to the South of the said Street, to the East of the house of Periassamy Chettiar, to the West of the house of Periassamy Chettiar, to the west of the house of Sinnaya Pattar, to the North of the house of Narayan Chettiar, at Pondicherry. 45. The house constructed with brick, with all its out buildings known under the name of “Meditation House”, situated at No.28, Francois Martin Street, and to the west of the said street, to the East and North of the houses belonging to Ashram and to the South of St. Gilles Street, at Pondicherry. 46. The house built with brick with all its out buildings known under the name of “Minerve” and situated at No.12, Law de Lauriston Street, to North of the said Street, to the East of the house of Soubraya Pillai, to the South of the house of Filatriau, and to the west of the house of Filatriau, and to the west of the house of Mrs. Vincent, at Pondicherry. 47. The house built with bricks, with all its out buildings, situated at No.53, Orleans Street, known under the name of ‘Montbrun” to the East of the said street, to the south of the house belonging to Ashram, to the West of the house, belonging, to Ramamourthy Chettiar and to the North of Dupleix Street, at Pondicherry. 48. The house built with bricks, with all its out buildings with tiled roofing, situated at No.7, St. Gilles Street, known under the name of “Mouttou House” to the south of the said street, to the west and to the North of the houses belonging to Ashram and to the East of the house of Ramassamy Achary, at Pondicherry. 49. The house built with bricks, with all its out buildings, situated at No.16, Sint Louis Street, known under the name of “Nanteuil House”, to the East of the said Street, to the South of Law de Lauriston Street, to the West of Compagnie Street and to the North of the house of Mrs. Klein, at Pondicherry. 50. The house built with bricks, with all its out buildings, a portion of which covered with tiles, situated at No.15 Marine Street, to the south of the said street, to the East of Quai de Gingy (Gingy Salai), to the North of the house of

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Mouttoubady and to the west of the house belonging to Ashram, at Pondicherry. The said house is known under the name of “Narsidas House”. 51. The house built with bricks with all its out buildings a portion of which with tiled roofing known under the name of “Ouvroir”, situated at No 54,Orleans Street, to the West of the said stteet, to the south of St. Gilles and to the East and to the North of the houses belonging to Ashram. 52. The house built with bricks, all its out buildings known under the name of “Parc a Charbon” situated at the extreme corner of Cours Chabrol, to the south of the said street, to the North of the canal and of a piece of land, to the west of the sea and to East of the street leading to Pondriere, at Pondicherry. 53. The house constructed with bricks and all its out-buildings, known under the name of “Potager” situated at No.56, Orleans Street, to the west of the said street to the North, to the East and to the South of the houses belonging to Ashram. 54. The house built with bricks and all its outbuildings, known under the name of “Prasad House”, situated at No.10, St.Gilles, to the North of the said street, to the East of the house of “Ansari” and to the south and west of the houses belonging to Ashram, Pondicherry. 55. The house all its out-buildings, known under the name of “Puducotta House”, situated at No.6, Dupleix Street at Pondicherry, to the South of the said Street, to the East of Francois Martin Street and to the North and to the west of the houses belonging to Ashram. 56. The house built with bricks, with all its out buildings partly covered with tiles and known under the name of “Purani House”, situated at No.25, Isparin Koil Street, to the south of the said street, to the North and East of the house of Vengadassala Chettiar and to the west of Cantine Street, at Pondicherry. 57. The house built with bricks and all its out-buildings, known under the name of “Quadros House” situated at No. 16, Marine Street, to the North of the said street, to the south and East of the house belonging to Ashram, and to the West of Orleans Street. 58. The house built with bricks and all its out-buildings, partly comprising tiled roofing, situated at N0.21, Orleans Street at Pondicherry, to the East of the said Street, to the North of the house of Candapillai, the said house being known under the name of Rameswari House. 59. The house and all its out-buildings, known under the name of “Ranjan House” situated at No.6, Peroumal Koil Street at Pondicherry, to the North of the said street, to the west of the house of Nagarattinam Chettiar, to the South of the North Boulevard and to the East of the house of Rattina Cramany. 60. The house constructed both bricks and all its out-buildings known under the name of “Remplacante”, situated at No.1, Comouttys street at

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Pondicherry, to the west of the said street, to the south of Comoutty Street, to the East of the house of Chandubhai Patel, and to the North of the godown belonging to Ashram. 61. The house built with bricks and all its out-buildings, known under the name of “Resustite” situated at No.45, Orleans Street at Pondicherry, to the East of the said street, to the south of Dupuy Street, to the North of the house of Ansari, and to the west of the house belonging to Ashram. 62. The house and all its out-buildings, known under the name of “Retraite”, situated at No.6, St.Gilles Street at Pondicherry, to the North of the said Street, to the West of the Francois Martin Street and to the south and East of the houses belonging to Ashram. 63. The lands and the places known under the name of ‘Riziere-I”, situated at Ellapillaichavady and bearing Cadastre Nos.1640, 1640bis and 1641 in the outskirts of Pondicherry. 64. The lands and buildings known under the name of “Riziere-II’, situated at Ellapillaichavady and bearing Cadastre No.1555 in the outskirt of Pondicherry. 65. The land and buildings known under the name of Riziere-III situated at Ellaipillaichavady and bearing Cadastre No.1640/2 in the outskirt of Pondicherry. 66. The land known under the name of “Rizieri Passage Land’ situated at Ellapillaichavady and bearing Cadastre No.1640/2. 67. The house built with bricks and its out-buildings known under the name of “Maison Saint Louis”, situated at the No.15, Saint Louis Street, at Pondicherry, to the west of the said street, to the East of the house of Mrs. Fontaine, to the South of the house of Selvanadin, and to the North of Marine Street. 68. The house and all its out-buildings known “Shivabhai House”, situated at No.43, Desbassyns de Richemont Street, at Pondicherry, to the South of the said Street, to the West of the house of Md. Said, to the North of the house of Abhy Naidou, and to the East of Quai de Gingy (Gingee Salai). 69. The house and all its out-buildings, known under the name of “Studio House”, situated at No.46, Orleans Street, at Pondicherry, to the West of the said Street, to the East of the house of Vaitinada Mudaliar, to the North of the house of Compere and to the South of the property previously belonging to Annamalle Moudaliar. 70. The house and all its out buildings known under the name of “Srinivasa House II”, situated at No.54, Perumal Covil Street, at Pondicherry, to the North of the said street, to the West of the house of Ramarattinammalle, to the East of the house of Rajannar Chettiar an to the South of the house belonging to Ashram.

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71. The house and all its out-buildings, known under the name of “Srinivasa House III”, situated at No.15, Washermen’s Street, at Pondicherry, to the South of the said Street, to the North of a house belonging to Ashram to the East of “Badjnamadames House” and to the West of the house of Villou Vattiar. 72. The house built with bricks and all its out-buildings, known under the name of “Tresor House” situated at No.6, Saint Louis Street at Pondicherry, to the East of the said Street, to the west and to the North of the building known under the name of “Tresorier-Payeur” and to the South of Dupuy Street. 73. The house built with bricks and all its appurtenances, a portion of which comprises a roofing covered with tiles, known under the name of villa Avani, situated at No.12, North Boulevard at Pondicherry, to the North of the said street, to the South of Chanmouga Pounavidy, to the East of the house belonging to Arpoudassamy Francois, to the west of the house belonging to Tirouvengadam Dubois. 74. The house built with bricks and all its out-buildings, known under the name of “Arogya House” situated at No.6, Desbassyns de Richemont, to the North of the said street at Pondicherry, to the East of Francois Martin Street, to the west of the house of V. Saint prix and to the South of the house belonging to late Sinnaya Mudaliar. 75. The land and the buildings known under the name of “Cottage Land”, situated at Pondicherry, Capitaine Marius Xavier, to the East of the said street, to the South of Rangapillai Street, to the North of the land of Md.Hanif, to the West of the house of Sanjivy which was later purchased by Ashram. 76. All the land and buildings known under the name of “Ilot”, situated at Ariyankuppam and bearing Cadastre No.503. 77. The house built with bricks with all its out-buildings with roofing covered with tiles known under the name of “Induroy House” situated at No.33, Desbassyns de Richemont Street at Pondicherry, to the South of the said street, to the North and West of the house belonging to Vaitinada Mudaliar and to the East of the house of Ariattammalle. 78. The house built with bricks and all its out-buildings, situated at No.4, Dupleix Street at Pondicherry, known under the name of “Le Faucher House” to the North of the said house, to the South and East of the houses belonging to Ashram, to the West of the house of the Ashram and of that belonging to Datchanamourty Chettiar. 79. All these lands, property, houses and places having an extent of seventeen ares and twenty cents, known under the name of “Le Faucher Campagne” included in Cadastre Nos.1156,1157, 1158,1159,1160,1161,1178,1179,1180,1182,1183,1184,1185,1186,1187, 1188, 1189, 1190 and 1191 in the out skirts of Pondicherry.

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80. The land, known under the name of “Le Poulailler Land I”, situated at Oulgaret and comprised in Cadastre Nos.1528, 1529 and 1531 in the outskirts of Pondicherry. 81. The land known under the name of “Le Poulailler Land II,” situated at Oulgaret and included in Nos.3366, 3367, 3358, 3359 and 3370 in the out skirt of Pondicherry. 82. The house and all its out buildings, known under the name of “Mouchoir”, situated at No.26, Dupuy Street at Pondicherry, to the North of the said street, to the West of the house belonging to Ashram, to the South of the house of Vaidynatha Mudaliar and to the East of the house of “Mino Shanmugam”. 83. The land known under the name of “Astrologue Land”, situated at Ponniampet, at Pondicherry and included in Cadastre No.251 and 256. 84. The land known under the name of “Calve land”, situated at Muthialpet, Pondicherry and comprised in Cadastre No.251 and 256. 85. The land known under the name of “Jalad land” situated at Cattamodou and comprised in Cadastre No.916, in the outskirt of Pondicherry. 86. The land, known under the name of “Jalad land”, situated in Parimala Mudaliar tottam, and comprised in Cadastre No.898 in the outskirt of Pondicherry. 87. The land, known under the name of “Ambabikshu Land” and comprised in Cadastre No.948 and situated at Ponniampet. 88. The house constructed with bricks and all its out-buildings known under the name of “Delafon House”, situated No.4, Marine Street, at Pondicherry, (now no.5) and No.18 (Now No.15) Saint Louis, to the North of Law de Lauriston Street and of the house of the tradesman Louis Chinnaya Mudaliar, to the East of the house belonging to Ashram and of the building called “Foyer de Soldat” and to the South of Marine Street and to the West of St.Louis. 89. All these lands, funds, house and places known under the name of garden of “Mariappan”, situated at Saram, Pondicherry (commune) comprised in Nos.941, 944, 943 ½, 945 1/3, 943 2/2, 945 2/3 and to the North of Boulevard Road, to the South of the Canal and of the property of Annamale Chetty, to the East of the street leading to Vajacoulam and to the west of the street leading to the incineration land. 90. The house built with bricks and all its out-buildings comprising garden, known under the name of “Desiree”, situated at No.4, St. Louis Street at Pondicherry, to the East of the said street, to the west of Cours Chabrol, to the North of Dupuy Street and to the South of Desbassyns Richemont Street.

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All these lands, funds, houses and places mentioned above described and delimited in the manner mentioned above or otherwise the same described and delimited called, known and numbered, situated partly in the limits of the Indian Union ND Partly in the limits of Pondicherry Territory and adjacent regions which are mentioned above. In witness where of, I, the undersigned, MIRA ALFASSA, have signed and sealed, this first May nineteen fifty five, M. Alfassa (Seal). Signed, sealed and issued by the above said Mira Alfassa, at Perambai, in the presence of witnesses 1) Siddheswar Banerjee (Ashram), Pondicherry, 2) Pranav Kumar Bhattacharya (Ashram), Pondicherry, 3) Pradyot Kumar Bhattacharya, (Ashram), Pondicherry. At the back of the first and second page, the following entry is found, No.166, sold to Siddeswar Banerjee of 9/7 Piary Mohan Surlane, Calcutta, Rs.20, as Value of stamp, permitted by the High Court, on 11-4-1955, signed Illegible, authorized stamp vendor- certifies that having not a single stamp of the value of 22 Rs.8 as, necessary for this document and that the smallest number of stamp which I have furnished to reach the figure required is in the following manner Rs.20 Rs.2-8 No.166. At the beginning of the 3rd page, the following entry is found 1962/355 (in Tamil) Mrs. Mira Alfassa twenty five rupees. Signed : S. V. Vanur Seal. COPY OF THE ENDORSEMENT OF THE CERTIFICATE Presented at the private residence of M. Alfassa, Lake House, No.1, Perambai and the fees of Rs.22.4.0, paid between 4 and 5 hours in the afternoon, on 1st May 1955, signed. M. Alfassa. Execution Authorized by (Signed: M. Alfassa) Administrator of Ashram of Sri Aurobindo, Pondicherry, presently at Perambai Lake House, No.1, Identified by Amiyo Rangan Ganguli, son of late Nolini Behari Ganguli, Indian, Landlord, residing at Pondicherry, Viswanath Lahiri, son of late Rajendranath Lahiri, Indian, Engineer, residing at Pondicherry- the 1st May 1955m V.K. Chinnappa Pillai, “Sub Registered Registrar” (Deputy Officer of Registration) Registered under No.1823 of 1955, Registre 1, Volume 402, Pages 273 to 287 only with regard to the portion of properties situated in Perambai Village, which are in the limits of the region where the Registration Act is applicable. 7rh October 1955. Signed: Illegible: Sub Registrar (Seal of Sub Registrar, Vanur).

At the back of all sheets, in addition, there is a following entry 1823/Volume 1, document No.P.7 pf 1955 and contains nineteen sheets. Signed: Chinnappa Sub : Registrar 1963.

for Translation Pondicherry the 18th

December

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HEADLESS AND RULE LESS ASHRAMTRUST: LIFELONG TRUSTEES:
► Could you tell me what is wrong with Aurobindo Ashram Trust? What demands have been made by devotees and public men to rectify the anomalies?

The President of Aurobindo Ashram Trust is not alive.Mirra Alfasa had passed away, and for years President’s chair is vacant. As we all know since there was no Trust laws in French India, Mirra Alfasa first registered her Trust in Vanur of Tamilnadu. She thought she will live forever as a result of her proclaiming to have found the key to death, and hence did not frame proper rules to the Trust. After her demise, headless Trust is run by lifelong Trustees and devotes resent that this has led to maladministration. Mr.Abay Singh Nahar, the first to seek Ashram accounts to be made public, had sent legal notices prepared by famous lawyer of Pondicherry Mr.R.Vaithianathan .He got replies. Those papers Mr.Abay Singh Nahar gave to me and wanted me to file a case against Ashram urging its accounts be made public. Then I consulted octogenarian and one of the founders of CPI [M] in India, Mr.D.K.Ramanujam Ex-MLA. Mr.D.K.Ramanujam once got elected to the Pondicherry legislative assembly under the CPI ticket. But when CPI split resulting in formation of CPI [M], this clean politician resigned his assembly seat since he joined CPI [M]. Such principled politicians are rare breed now. We both joined to file the Scheme Suit; the following dismissed case contains the collective views of both the petitioners belonging to two different political streams of thought.

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► Is it a historic case? If so why? How many lawyers were in picture? It was unnumbered for 8 years yet was taken up in Courts. First drafted by me with the hidden help of Advocate Edward Kumar, and filed by Advocate P.U.Chemmal, this case went on without being numbered. Suddenly Mr.P.U.Chemmal came to my house and suggested case be withdrawn. Further he sent a lengthy telegram advising me to withdraw the case. Mr.T.Mohan, Advocate of High Court of Madras undertook strenuous travel to argue for this case many times, but case was getting adjourned. After Mr.P.U.Chemmal’s withdrawal, on the suggestion of octogenarian DKR my classmate Mr.Singaravelu became our lawyer. Then when we felt a strong lawyer is needed, with due permission from Mr.Singaravelu, we handed over the case to leading lawyer Mr.P.Krishnamurthy. After wet got information that he had accepted a brief from Ashram, we told him we will change the lawyer. With due permission from him we appointed Mr.M.Suganandam, who joined politics at same time I joined DMK. After few years suddenly Mr.M.Suganandam sent me a registered letter asking me to take back case papers and he can’t continue as our lawyer. 8 years had passed, case was unnumbered, no lawyer to defend. I issued a statement asking any lawyer to come forward to handle this case. It appeared in Malai Bhoomi, Tamil daily. A lawyer came forward. In meantime octogenarian DKR passed away, so the petition met with its natural death.Mr.Saravanan who came forward to take up our case, after many years of this case meeting its end, hit by an electric train had passed away in 2009. We record his honesty and salute him in this hour. In the side of Ashram Trust an intelligent lawyer P.P.Raghavachary opposed us, but later he fell from the good books of Ashram for advising them to follow course corrections in management. He was suspended from Ashram and fought Ashram till he succumbed to mysterious death while bathing in sea few months ago. ►If such history is behind one case, public have the right to know, what is that case? Could you dig up from archives and place for public information the LOST CASE? In the court of the principal District Judge at Pondicherry Unnumbered Scheme Suit O.S. No. /97

Between 1. N. Nandhivarman General Secretary Dravida Peravai 69, Ranga Pillai Street Pondicherry - 605 001. 2. D.K. Ramanujam, Ex. M.L.A.17, Pillayar Koil Street, Thengaithaittu, Pondicherry - 605 004 ……………….. Plaintiffs

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Vs.

1.

SRI AUROBINDO ASHRAM TRUST

Represented by its Managing Trustee Mr. Harikant C. Patel Sri Aurobindo Ashram Main Building Marine Street, Pondicherry - 605 002 2. Mr. Manoj Das Gupta Trustee 23, Saint Louis Street Pondichery - 605 002. 3. 002. Dr. Dilip Dutta, Trustee, 23, Saint Louis Street, Pondicherry - 605

4. Mr. Ved Prakash Johar, Trustee, Sri Aurobindo Ashram Dining Hall, 8, Ranga Pillai Street, Pondicherry - 605 002. 5. Mr. Albert A. Patel, Trustee, 15, Calve Supuroya Chetty Street, Pondicherry—605 001 …. Defendants

Plaint Under order vill rule 1 r/w section 92 of the code of civil procedure 1908

1. The first plaintiff is the son of Late R. Nagarathinam, Hindu, aged about 50 years, residing at 69, Ranga Pillai Street, Pondicherry - 605 001. The Second plaintiff is the son of Late Krishnaswamy, Hindu, aged about 76 years residing at No.17, Pillayar Koil Street, Thengaithittu, Pondicherry. The address for service of all process and summons of the plaintiffs is that of their counsel Pa. U. Chemmal B.A., LL.M, Advocate, 19, Ignacy Maistry Street, Pondicherry - 605 001. 2. The first defendant is a charitable trust created by late Madame Mirra Alfasa and managed by the defendants 2 to 5 for the time being. The first defendant is represented by its Managing. Trustee Thiru HARIKANT C. PATEL son of Late Chottabhai Patel, aged 80 years approximately, residing at the above address. The second defendant Manoj Das Gupta father’s name not known, aged 62 years and residing at 23, Saint Louis Street, Pondicherry—2.

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The third defendant, Dr. DILIP DUTTA of father name not known aged 54 years, residing at 45, Lally Tollendal Street, Pondicherry—2. The fourth defendant VEDARAKASH JOHAR is the son of Late Dr. Benarsi Das aged 69 years, residing at the Sri Aurobindo Ashram Dining Hall, 8, Ranga Pillai Street, Pondicherry 2. The fifth defendant ALBERT A. PATEL is the son the Late Ambalal Patel aged 74 years residing at 15 Calvi Supuroya Chetty Street, Pondicherry -1. The address for service of all purposes and summons of the defendants is as given above. 3. The plaintiffs submit that the first defendant namely SRI AUROBINDO ASHRAM TRUST is a charitable trust created for the benefit of the disciples, devotees and inmates of Sri Aurobindo Ashram and of the schools conducted by the said Ashram. The trust was created by a declaration of Trust made by Late Madam Mira Alfasa who is reverentially called as Mother of Sri Aurobindo Ashram in Pondicherry, by a deed of declaration of trust executed on 1-5-1995 and registered as document No. 1824 in Book-1, Vol.402, Pages 273 to 287 in the Office of the Sub-Registrar of Vanur. The Trust deed was subsequently registered on 28-031964 in the Enregistrement Bureau in Pondicherry. Thereafter the declaration of trust was further transcribed by Bureau Des Hypotheque, Pondicherry on 25-051964 in R.V.90 as No.22 4. The Plaintiffs aver that a gurukulam ceases to be a gurukulam in the absence of a guru, and Aurobindo's own words vouch safe the fact that without a spiritual leader, Ashram ceases to exist. The plaintiffs rightfully point out that Sri Aurobindo's writing of 16th Feb. 1934 defines. "An Ashram means the house or houses of a Teacher or Master of spiritual philosophy in which he receives and lodges those who came to him for the teaching and practice. An Ashram is not an association or a religious body or a monastery – it is only what has been indicated above and nothing more. Everything in the Ashram belongs to the Teachers, the sadhaks (those who practice under him) have no claim, right or voice on any matter. They remain or go according to his will. Whatever money he receives is his property and not that of a public body. It is a not a trust or a fund. For there is no public institution. Such Ashrams have existed in India since many centuries before Christ and still exist in large numbers. All depends on the Teacher and ends with his lifetime, unless there is another teacher who can take his place". The plaintiffs point out that in the absence of Teachers like Sri Aurobindo and Mira Alfasa known as the Mother what exists is not an Ashram as per Aurobindo’s definition. It is only a trust, wherein his disciples were left like a herd without a shepherd. The trust created during the life time of the Mother Mrs. Mira Alfasa was created with the belief that she will continue to guide the destiny of the Ashram as her experiments were to attain deathless youthful life once she succeeded in arresting the decay of the cell in human body. Plaintiffs wish to state that in the changed circumstances, an ashram should have chosen a spiritual leader to head, as in the case of other ashrams and mutts. The

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trustees handpicked by the Mother Mira Alfasa, were left to manage mundane matters, leaving the chair occupied by the Mother in the trust vacant. The rules framed then were incomplete and did not provide room for democratic functioning and transparency. The trustees should have approached the appropriate court of jurisdiction for evolving a scheme to manage the trust and for framing up of the rules once Mother passed away. The trustees should have taken into confidence the disciples in the Ashram and convened a general body meeting to collectively evolve rules and regulations in consonance with the laws of the land, as applicable on that day. The lacunae, still persists and pathis suit is intended to seek the intervention of the Hon ' ble Court to frame a scheme for the proper management, accountability and transparency in running the Sri Aurobindo Ashram Trust. The disciples who became inmates mostly parting away their properties are disillusioned lot, with the way the trust manages this ashram defeating the spiritual purposes for which it came into existence. The trust seems to have been hijacked for serving the needs of the vested interests. 5. The plaintiffs submit that Sri Aurobindo Ashram Trust is in overall possession of thousands of acres of agricultural farm lands and prime property worth crores of rupees within the urban limits as well as within the union territory of Pondicherry. The plaintiffs further submit that the ManagingTrustee of Sri Aurobindo Ashram Trust Mr. Harikant C. Patel through a public notice dated 26-4-97 and published in The Hindu daily declared that neither he nor the other trustees have appointed anybody as their power-agent to sell the lands belonging to the Ashram or any other immovable property. The public notice further adds that it is brought to the notice of the Managing Trustee and other trustees that some persons pose themselves as the duly constituted power-agent of the Trust and are trying to sell the lands belonging to Sri Aurobindo Ashram Trust. The plaintiffs point out that the board of trustees have failed to lodge a complaint in the police station that has jurisdiction, about the conspiracy to sell trust properties through false documents. The public notice indicates that the trustees are aware of the identity of the culprits and it is against the law of the land to willfully withhold the information one has from the investigating authority. The natural recourse to the trustees would be to seek the help of the police to bring the culprits to book and any deviation only abets suspicion. The plaintiffs point out that leading dailies and weeklies which tried to probe the matter independently keeping in tune with the spirit of the days of investigative journalism have thrown more light on the activities of one Mr. Vasant Kumar Pati @ S/O Muktikanta Pati. The Plaintiffs point out that the Odiansalai Police station has filed an F.I.R. against the above said Vasant Kumar Pati. The plaintiffs further add that Mr. Vasant had been let out on bail by an order of the Principal Sessions Judge on 30th April 1997. The plaintiffs do not intend to go into the merits of this case nor wish to comment on the tardy progress of the investigation at this stage. 6. The plaintiffs also wish to draw the attention of the Honourable Court towards a recent expulsion of four inmates of the Ashram with no valid reasons. The reluctance of the Trustees to expel Mr. Vasant Kumar Pati from the Ashram community in spite of enough circumstancial evidence to cast

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doubts about the honesty and intergrity of said Vasant Kumar Pati is a clear indication that something is wrong with the management of the Trust which necessitates the intervention of the Honourable Court under section 92 of the Code of Civil Procedure. 7. The plaintiffs wishes to draw the attention of the Hon’ble Court that the Mother @ Mira Alfasa left her body on 17th Nov. 1973. The plaintiffs further draw the attention of the Hon’ble Court to a circular issued by Sri Aurobindo Ashram Harpagon Workshop Trust to all its Departments on 4 th March 1976. To quote “In order to follow one uniform method of accounting, the business units of the Harpagon workshop Trust are hereby advised to draw cheques in favour of the Mother when making their payment to the Ashram for rent or for offering or otherwise. They are requested however to send along with the cheque a covering letter informing on what account they are paying the sum. They will also collect the receipt which will be given by Aurobindo Ashram Harpagon Workshop Trust Receipt in turn will be given by the Ashram to Sri Aurobindo Ashram Harpagon Workshop Trust Central”. The plaintiffs point out that this circular issued on 4th March 1976, 2 1/2 (two and half) years after the passing away of the Mother calls for cheques drawn in the name of the Mother. The plaintiffs point out with available evidence that even today the donations by cheques drawn in favour of The Mother is received by Sri Aurobnindo Ashram Trust, and also unfortunately accepted by our Banks in contravention of all normal banking practice as donations for Sri Aurobindo Ashram Trust. The plaintiffs point out that this is nothing but milking the cow with the help of a calf skin stuffed with hay. The plaintiffs also point out that one ashramite Mr. Udar Pinto till today is issuing Financial Guarantees for Visa to foreigners, signing papers as Secretary to the Mother. The plaintiffs pray before the Court to call for the records of the Banks that have deposited the cheques and drafts of the Mother in the accounts of the Sri Aurobindo Ashram Trust and also to call for the relevant papers from the immigration authorities on the applications made by foreigners who had got financial guarantees from the so called Secretary to the non existent Mother. 8. The plaintiffs wishes to point out that “on 24th Nov. 1926 Sri Aurobindo ‘RETIRES’ most completely and went into seclusion from the executive work of management and day today contact with the inmates of the Ashram. Sri Aurobindo completely withdrew from his usual field of activities. And the Mother took charge of inmates and the organisation of the Ashram. It was thus the mother from Nov.24th 1926 standing forth and conducting the day to day administration of the ashram. After Nov. 24th 1926 Sri Aurobindo never even once, interfered with the affair of inmates or organisation of the ashram till he withdrew from his body on December 5th 1950. Sri Aurobindo remained most completely in Retirement from the affairs of inmates and ashram organisation. And thus, this can be called a ‘reatirement’ for any reason whatsoever. But on the contrary, the Mother was all along standing forth and conducting the administration of the ashram. Thus it is seen, that for 48 years from Nov. 24th 1926 till Nov. 17th 1973 when the Mother passed away, she was all along in absolute control of the ashram and its inmates. Therefore the word ‘retirement’ cannot be construed or contented that on her passing away, the continuing trustees can appoint new trustees. The only

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provision in the deed of Trust is the absolute discretion given to the Mother in article 9 to appoint Trustees. It is the power that cannot be exercised by the other Trustees. It follows, therefore that after the Mother left her body, the power vested in article 9 becomes inoperative. Thus after, the passing away of the Mother, the appointment of Trustees or Trustees by the existing Trustees is illegal and is a fraud on the Trust. The wishes and the intention of the author of the Trust, the Mother is the primary importance in the matter of appointment of Trustees. The instruments of Trust require to be interpreted properly to appoint new Trustee or Trustees. It was never the inception of the Mother to hand over the appointment of the Trustee or Trustees to the whims and fancies of the existing Trustees. Appointment of Trustee or the Trustees is thus a vital matter and inmates of the ashram should have some voice in choosing the Trustee or Trustees. Here also Trustees should be appointed by a good electoral college. That is to say by Beneficiaries or inmates of Sri Aurobindo Ashram Trust. The plaintiffs pray to the Hon’ble court to evolve proper schemes for democratising the Trust. 9. The plaintiffs wish to point out that “ In the Trust Deed created by the Mother, the intention of the Trust, the beneficiaries the maintenance and utilisation of Trust funds and all other connected and incidental matters have been clearly delineated, but the deed of Trust does not contain any provision for removal of Trustees in case of mismanagement , misconduct and misappropriations. The Deed of Trust does not contain any provision for the continuing Trustees to oust any Trustee even if one of them have committed misappropriation of Trust Fund or any other breach of Trust. No Trustee or majority of the Trustees have any power to expel any other Trustee. The Deed of Trust does not mention the period for which appointed Trustees should hold the office. If the Trustees are to hold office during their life time, then there is danger of mismanagement due to their old age incapability of performing their duty in the execution of Trust. Also, indirectly the management is likely to go into the hands of undesirable and incompetent persons. 10. On 31.12.75 plaintiffs understand that the business undertakings held by Sri Aurobindo Ashram Trust (SAAT) had been transferred to Sri Aurobindo Ashram Harpagon Workshop Trust (SAAHWT), with direction to SAAHWT to return the capital within a period of 5 years with interest at 15% p.a. Apart from the said directions the properties of SAAT has been given on lease subsequent to the above said transfers another undertaking namely Sri Aurobindo Books Distribution Agency (SABDA) and Auroshikha were formed for which SAAT properties had been transfered. The said transfer and permitting the SABDA and Auroshikha to put up constructions on the SAAT property are not valid in law. Further the plaintiffs understands that the Ashram Trust’s funds are been transferred to SAAHWT apart from the amount due by the SAAHWT to SAAT. As per clause 5(g) of SAAT Deed the SAAT’s funds can be invested only in specified securities but on the either hands contravening the clause 5(g) and Section 20 of the Indian Trust Act transfers had been affected of the SAAT monies. This transfer of SAAT fund to SAAHWT and other business units contravenes the terms of exemptions granted under Income tax Act 1961 by Govt of India under Section 35(i) & (ii)

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in the year 1974. The transfer of properties to different agencies and permitting the agency to put up constructions on the SAAT properties has put the SAAT properties in jeopardy and thus the value of the SAAT properties has diminished by giving room to the Agencies to claim right over the SAAT property. The investment of SAAT money to SABDA and Auroshikha is illegal. The investments made by the trustees of SAAT after the death of the Mother will clearly show that the investments made contrary to the SAAT Deed for the benefit of the trustees. The provision of the Clause 5 (g) of the SAAT Deed and Section 20 of the Indian Trusts Act has not been followed in spirit but on the other hand complete go by has been done by the trustees by investing the SAAT funds according to their whims and fancy. The relationship between the SABDA and the SAAT and so also with the Auroshikha and SAAT will show huge sums of the SAAT had been done away with for the benefit of few. The account books of 1973 till 1998 if perused will clearly prove such illegal transfers made in this regard. Further the trustees have deposited huge amounts violating the guidelines of the Indian Trusts Act Sec. 20. The trusts have not deposited the amount in the Government security but on the other hand they have lent monies without any proper security. The trustees of SAAT being also the members of the other subsidiary business trusts found it convenient to transfer the SAAT monies for their own benefit. The trustees on repeated reminders have not chosen to place the accounts for public scrutiny. The accounts of SAAT or any of the subsidiary business trusts are not published or made public to enable the inmates, disciples and devotees to know what is actually happening. The above acts of the trustees will clearly show the accounts have not been properly maintained and money not being invested according to the true SAAT Deed of the said Trust. 11. The plaintiffs wish to state that the Government of Pondicherry under the administration of the then Lt. Governor CHEDDILAL wrote three times to the trustees of the Sri Aurobindo Ashram Trust, Sri Aurobindo Society and other units of the Ashram soliciting information regarding accounts. The plaintiffs state that there was a CBI raid on 13 September 1976 on Sri Aurobindo Ashram Trust, Sri Aurobindo Society and other units. This incident plaintiffs state is a clear cut proof of the reluctance of Sri Aurobindo Ashram Trust to comply with the laws of the land. It is to be recalled that this defiance or refusal to show accounts at the time of emergency resulting in CBI raids will have to be taken note of in evaluating the proper functioning of the Trust. The plaintiffs wishes to draw the attention of the Hon’ble Court over the Judgement of the Supreme Court in S.P. Mittal Vs. Union of India, AIR 1983 Supreme Court 1 Page 36 para 149 which reads as follows "The situation in Auroville became so acute that at the instance the Ministry of Home Affairs, Govt. of India, an enquiry was conducted in 1976 by the Chief Secretary of Pondicherry, into certain aspects of functioning of Sri Aurobindo Society. The report of the Chief Secretary mentioned instances of serious irregularities in the management of the Society, suspected misuse of funds and auditor’s comments about the misutilisation of funds and its diversion, and it was suggested that a further probe into financial matters of the Society and organisations connected with the Auroville Project may be made by a team of competent auditors. Considering the special position of Auroville as a cultural township of international importance, the substantial grants of the order of

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more than Rupees 90 lakhs given by the Government of India and the State Government towards the fulfilment of the ideals of Auroville who had left their hearth and home for Auroville which had received sponsorship from Indian Government and UNESCO, the continued groupism and infighting which was bringing bad name to Auroville and the special responsibility of the Government of India in regard to the foundation and development of Auroville, the Government of India decided to set up a committee under the Chairmanship of Lt. Governor of Pondicherry with the Chief Secretary of Tamil Nadu and Additional Secretary of the Ministry of Home Affairs as members by resolution of the Ministry of Home Affairs, Govt. of India, dated 21th December 1976. The above committee got a quick audit made of the funds of the society and the grants given to the Society and the grants for Auroville through a team of competent auditors. An important finding of this Committee was that the earlier apprehension about instance of serious irregularities in the management of the society, misutilisation of the funds and the diversion was confirmed. This committee also submitted to the Government of India two volumes of the audit report. This the plaintiffs aver is the reason for the Centre to intervene in this matter and promulgate the Auroville (Emergency Provisions) Act (59 of 1980). Though only Auroville is taken over by the Central Act the commissions and ommissions dug up during the CBI raids in the matters pertaining to the Aurobindo Ashram Trust and of Sri Aurobindo Society has been laid to rest and law, was not allowed to take its course to reach a logical conclusion over the financial mismanagement and the exposures. 12. The plaintiffs wish to state that one Laurence Marshal Pinto son of Late Laurence Bellarmino Pinto residing at 1.Rue St. Giles, Pondicherry floated on 18th Dec.1967 a trust by the name Sri Aurobindo Ashram Harpagon Workshop Trust”. After the demise of the Mother the trustees were for evading tax, non compliance with the rules of the land and for arbitrary way of functioning to serve their self interest. The plaintiffs point out the order of the Managing trustee of Sri Aurobindo Ashram Trust dated. 19.12.1975. “It has been decided in the interest of the Ashram that in order to be free from income-tax on its business incomes that would otherwise be attracted inevitably because of the new Income tax Amendment Act, 1975 and recent decisions of Supreme Court on Trusts doing business, the Ashram shall stop doing business and its existing businesses shall be taken over by Sri Aurobindo Ashram harpagon Workshop Trust whose main object is to contribute financially to the Ashram and its institutions. Therefore you are requested to close up the accounts of the year by 31st December 1975 and all the profits of the year shall be made over to the Ashram by 31st Dec. 1975. From first January of the new year the business will be started and done as a unit of Harpagon Workshop Trust. In meanwhile the immediate steps which you are advised to take are the following;- (1) The banks you are operating now have to be informed to close the existent accounts by 31st. Dec.1975 and open new accounts from 31st Jan. 1976 in the name of the business as a unit of Harpagon Workshop Trust. (2) Letter head and rubber stamps may be made ready to show on the face of bills and correspondences from 1st Jan.1976 the fact of business as a unit of Harpagon Workshop Trust. All the business transactions sales, purchases etc. will have to be done under the

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new ownership. (3) Account books have to be absolutely new to start with 1st January, 1976. (4) Information regarding the change will have to be given to the appropriate Govt. Authorities under Sales tax Act, Factories Act etc. Now plaintiffs point out that Sri Aurobindo Udyog Trust has become the umbrella organisation of all the business enterprises assuming the role of Sri Aurobindo Ashram Harpagon workshop Trust. 13. The plaintiffs wish to point out that Sri Aurobindo Ashram Trust passed a Resolution No. 126 on 31st Dec. 1976 for transferring the business establishments of Sri Aurobindo Ashram Trust to Aurobindo Ashram Harpagon Workshop Trust. The whole summary of the Resolution reproduced below will clearly indicate how at the expense of Sri Aurobindo Ashram Trust, Sri Aurobindo Ashram Harpagon Workshop Trust is going to prosper obtaining the business institutions of Sri Aurobindo Ashram Trust at a throwaway price and almost for a paltry pittance. “Whereas we have been advised to discontinue all business activities of the Ashram altogether and whereas it is considered expedient and conducive to the interest of the Ashram to transfer all the assets and liabilities of all its businesses on the 31st Dec. 1975, excluding the lands and buildings and immovable properties to Sri Aurobindo Ashram Harpagon Workshop Trust having almost identical objects as those of Sri Aurobindo Ashram Trust. And whereas Sri Aurobindo Ashram Harpagon Workshop trust has agreed to accept the transfer on the terms hereinafter stated. And whereas Sri Aurobindo Ashram is holding in Trust the following businesses. Which are carried on in the course of the actual carrying out of a primary purposes of the Trust. (1) Sri Aurobindo Ashram Atelier Service Station situated at Goubert Salai Pondicherry. (2) Sri Aurobindo Ashram Auto Care situated at Mahatma Gandhi Road, Muthialpet, Pondicherry 3. (3) Sri Aurobindo Ashram Building Construction. (4) Sri Aurobindo Ashram Cottage Industries situated at Cassim Salai, Pondicherry. (5) Sri Aurobindo Ahram Cottage Restaurant, situated at Cassim Salai Pondicherry. (6) Sri Aurobindo Ashram Hand Made Paper Department situated at Sardar Vallababhai Patel street, Pondicherry. (7) Honesty Society situated at 73-A, Mission Street, Pondicherry. (8) Sri Aurobindo Ashram Press, situated at Goubert Salai, Pondicherry. (9) Sri Aurobindo Ashram Art Department situated at Jawaharlal Nehru Street, Pondicherry. (10) Sri Aurobindo Ashram Ayurvedic Section: situated at Rue Dumas, Pondicherry. (11) Sri Aurobindo Ashram Batik Work situated at Rue Saint Louis, Pondicherry. (12) Sri Aurobindo Atelier de Broderie (Embroidery Department), situated at Rue Francois Martin, Pondicherry. (13) Sri Aurobindo Ashram New Bindery, situated at Rangapillai Street, Pondicherry. (14) Sri Aurobindo Ashram Weaving Department situated at Sardar Vallababhaipatel st, Pondicherry. (I) RESOLVED that the above said businesses with their respective name goodwill licences and all rights necessary to the business and all the movable assets and liabilities with the right to remove and dispose of the plants and machineries, be and are hereby transferred to Sri Aurobindo Ashram Harpagon Workshop Trust at their book Values as on the 31st Dec. 1975 the closing day of their accounting year the said assets including stocks in hand, raw materials, stores, goods, in process and finished goods, furniture and fixtures, plants machineries and equipments book debits and advances recoverable etc, and equipments book debits and advances recoverable etc,

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and the said liabilities including loans and outstandings payable etc. (II) RESOLVED that the consideration for transfer shall be equivalent to the amount of difference between book value of the assets and that of liabilities as on the 31st. Dec.1975. (III) RESOLVED that no value be taken for name and goodwill and licences of the said businesses. (IV) RESOLVED that the interest at 15% per annum shall be charged on the consideration money until it is paid in full within five years. (V) RESOLVED that Sri Aurobindo Ashram Trust has no longer any right interest nor obligation in the businesses hereby transferred. AND whereas it is also advantageous to lease out to the said Sri Aurobindo Ashram Harpagon Workshop Trust on the basis of monthly tenancy for a period of ten months, from First January 1976 to use and occupy and carry on the business in the following premises at the monthly rent indicated below: (1) Premises No.4 in Cassim salai occupied at present by Sri Aurobindo Cottage Industry for a monthly rent of Rupees five hundred only (Rs. 500/-) (2) Premises in 73-A, Mission Street occupied at present by the godown and office of Honesty Society for a monthly rent of Rupees one hundred and fifty only (Rs.150/-) (3) Premises occupied at present by Sri Aurobindo Ashram Press, at Goubert salai, for a monthly rent of rupees five hundred only (Rs. 500/-) (4) Premises occupied at present by Sri Aurobindo Ashram Hand Made Paper Department in Sardar Vallababhai patel salai for a monthly rent of rupees five hundred only (Rs. 500/-) (5) Premises occupied at present by Sri Aurobindo Ashram Art Department situated at Jawaharlal Nehru Street, Pondicherry for a monthly rent of rupees one hundred only (Rs.100/-) (6) Premises occupied at present Sri Aurobindo Ashram Ayurvedic Section, situated at Pondicherry, Rue Dumas, for a monthly rent of Rupees four hundred (Rs. 400/-). (7) Premises occupied at present by Sri Aurobnindo Ashram Batik Work, situated at Rue Saint Louis, Pondicherry for a monthly rent of rupees one hundred only (100/-). (8) Premises occupied at present by Sri Aurobindo Ashram Atelier de Broderie (Embroidery Department situated at Pondicherry, Rue Francois Martin for a monthly rent of rupees one hundred only (Rs. 100/-) (9) Premises occupied at present by Sri Aurobindo Ashram Weaving Department, situated at Sardar Vallababhai patel salai, Pondicherry, for a monthly rent of rupees one hundred only (Rs.100/-). (VI) RESOLVED that the above said premises are leased out to Sri Aurobindo Ashram Harpagon Workshop Trust on the basis of monthly tenancy for a period of ten months first January 1976, to use and occupy and carry on their business on payment of rents at the rates indicated against each premises. Trustees - Sri Nolini Kanta Gupta, Sri Dyuman, Sri P. Counouma, Sri.P.K. Bhattacharya, Sri Harikant C. Patel. Approved and agreed on 31.12.1975 by the Trustees of Sri Aurobindo Ashram Harpagon workshop Trust P.K. Bhattacharya, Dyuman, Harikant C. Patel. P. Counouma. From this it becomes amply clear that the power centered around the trust board of Sri Aurobindo Ashram Trust remains within the handful who are undemocratic in character and power crazy in practice. Both the trusts are having the same trustees on that date and these trustees are frightened to share power with any one of the 1200 and more inmates of Sri Aurobindo Ashram. Lack of trust is a reciprocal matter. The inmates who are treated as bonded labourers can never have trust, faith, confidence and respect for the coterie that has hijacked a movement to serve its own agreed and personal interest.

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14. The plaintiffs point out that Sri Aurobindo Ashram Harpagon workshop turst has been renamed as Sri Aurobindo Udyog trust. Apart from this many subsidiary business trusts have come into existence. The subsidiary trusts of Sri Aurobindo Ashram Trust are in possession of SAAT properties on a nominal lease amount as seen in para 15. The machineries belonging to SAAT were transferred on book value to these subsidiary trusts. The book value was nill due to depreciation though they have many years of work life. The plaintiffs state that all these subsidiary trusts have a past history wherein some of the trustees of SAAT were also trustees playing a “dual role”. More or less these subsidiary trusts are managed by the relatives, friends and followers of the trustees of SAAT. The plaintiffs point out that the very name and style of these subsidiary trusts will reveal that they are commercial enterprises under the garb of a Suffix” trust”. To name a few of the subsidiary trusts, the list is inconclusive, but from what the plaintiffs have information on AUROFRM TRUST AUROFURN trust, fragrance and perfumes trust pre-cast concrete works trust aurotravels trust, etc, it becomes clear that all commercial exctivities go on in innumerable subsidiary trust names to provide scope for a few to control the economic levers of the defendant trust. These subsidiary trusts that are doing trade industry and business is engaging the inmates of Sri Aurobindo Ashram as employees. The inmates are taken care of by Sri Aurobindo Ashram Trust by providing food, shelter and other amenities. The subsidiary trusts that engage the inmates do not pay them proper salary or minimum wages which are statutary. The plaintiffs allege this as fit case of exploitation and call it a practice of bonded labourship. The second category of locals employed by these units are contract labourers which the Highest Court of the land directs to abolish. The plaintiffs would like to recall the words “charity begins at home”. The charitable trust that avails income tax concessions and deprives the National Exchequer its due, is expected to atleast desist from exploiting the inmates of the Ashram who are forced to do free service and the another category called devotees from whom also free service is demanded. The local people employed should atleast be made permanent and get all the protection of the labour laws of the land. The trustees of these subsidiary trusts, who are also continuing for their life time as long as they enjoy the patronage and protection of the trustees of Sri Aurobindo Ashram Trust, are well entrenched by continuing to have their grip over these subsidiary trusts with the help of an anti-social grouping of their own creation. Only by a thorough probe, audit, enquiry and complete revamp of the trust board things can be set right. 15. The 5 th defendant has floated a parallel trust on 8th November 1981 namely mother Centerary memorial trust wherein the 5th defendant is also the trustee. This trust is created intentionally and among the 1500 devotees the 5th defendant cannot find any other person as confidential and trustworthy and hence himself assumed office. The 4th defendant floated the sri aurobindo serviCe trust with himself holding trusteeship there also while continuing as a trustee in the 1st defendant trust. These two examples clearly demonstrate the fact that in order to feather their nests while holding key positions in the Sri Aurobindo Ashram trust the defendants 4 and 5 continue in parallel trusts. The modus operandi of the defendants becomes clear and concentration of power and wealth only among them is their sole aim and

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none else in the 1500 and odd members, inmates and beneficiaries of the trust is trustworthy in their eyes. The mushroom growth of parallel and subsidiary trusts is a racket in itself and the Honourable Court may be pleased to intervene to put an end to this mismanagement of a renowned trust. 16. Sri Aurobindo Ashram was recently caught in a mess legal battle when the board of trustees tried to silence the voice of democracy from within. Ultimately the III Additional District Munsif delivered an epoch making judgement which brought truce temporarily. The Hon’ble III Additional District Munsif in his judgement said “it is crystal clear that though there is absolute control and management to be exercised by the Ashram Trustees, there is no any whisper or any measure or any arrangements made either in the trust act or in the regulations of the trust by fixing a criteria for expelling an inmate from the Ashram for any of the alleged misconduct”. This is a vital lacunae that has to be attended to. Otherwise anti social land grab mafias will swindle and swallow the monies and properties belonging to the Sri Aurobindo Ashram Trust and seek immunity from expulsion. 17. The plaintiffs place before the Honourable Court extracts of an article titled chronology of a battle which appeared in auroville reveiw (journal of the community of auroville) , wherein the struggle of an inmate is vividly narrated. The inmate called satprem faced an uphill task to bring out a publication of the mothers memoirs recorded in tapes and titled as mother's agenda. In these books the mother has spoken spontaneously on her life, her experiences, her difficulties (frequently even of her difficulties with the Ashram resistances). The author Satprem who holds the recorded tapes with him authentically states that the mother confided in me and rightly mistrusted the disciples understanding and even denounced the general dishonesty around her , as numerous recorded conversations reveal. Satprem faces assasination attempt and since the defendants have stonewalled publication founded “institut de recherches evolutives in paris” and brought out 13 volumes of the mothers agenda. 18. The plaintiffs points out that a parallel organisation by name Sri Aurobindo Society came into existence with the objectives stated as “to be made known to the members and people in general the aims and ideals of Sri Aurobindo and The Mother their system of integral yoga and to work for its fulfillment in all possible ways and for the attainment of spiritualised society envisaged by Sri Aurobindo. “The plaintiffs further point out that the Society was engaged from its inception on collecting funds for the promotion of the work of Sri Aurobindo and the Mother. The Society contributed funds to Sri Aurobindo Ashram and its International Centre of Education. As the work of the Society began to grow it needed more and more funds for the sustenance of its activities. Consequently the society opened its branches all over India and in some places abroad and enrolled members from public by collecting subscriptions and funds. Sri Aurobindo Society has two registered offices one at Calcutta and another at Pondicherry. As per the gazetteer of pondicherry the society had members in 64 countries with 332 centres in India and 32 in other countries, till the middle of 1974. Numbers would have grown but the body with its registered office in Pondicherry has been controlled by a few

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vested interests. Sri Aurobindo Society acted as one of the channels of the flow of contributions, donations and grants made by individuals, institutions, and Governments. The activities and existence of Sri Aurobindo Society had never any connections with what is known and understood as spiritual goals. By the tape recorded version of The Mother made from time to time given as quotes below this stands proven. :- Date : 4.3.1961 “Sri Aurobindo Society has nothing to do with the work of spiritual ideals. It is absolutely external thing organised or by businessmen and for bringing money exclusively but it has nothing to do with an ideal work. It is absolutely practical. But they told me -- Your name is there as the president of Sri Aurobindo Society. My name is there to give a guarantee, absolutely material, that the donated money will be utilised really, truly for the work to be accomplished and not for anything else. It is a moral and purely practical guarantee, nothing else. “ 25th April 1961” These people of Sri Aurobindo Society had absolutely nothing to do with spiritual life they did not all present themselves as a spiritual group, nothing absolutely of the kind. They are people of goodwill who wanted to raise money to help the ashram. There is no question of yoga or spiritual progress nor anything of the kind. It is a totally practical organisation. “The plaintiff draw the attention of the Honourable Court towards the recorded comments of the Mother and further add that the rules and regulation of Sri Aurobindo Society, have been extensively amended in the year 1974 after Mother left her body on 17th November 1973, but these rules and regulations have been circulated in such a manner as if they were approved and signed by the Mother herself. By the amended rules and regulations Keshab Dev Poddar, also known as Navjata, declared himself as the Chairman of the Executive Committee of the Society so as to perpetuate his control over the administration, finances and all activities of the said society, throughout his life. These amendments have been designedly made so that Navjata cannot be dislodged from the lofty position in the said Society. The plaintiffs set out below some silent deviations of rules and regulations which will clearly show the ulterior motive of the Navjata. Amendment: 3(a) The management of the society shall vest in the executive committee which shall consist of not less than 3(three) members not more than 12(twelve). Comments : Original : No such rule 3 (b) The Executive committee shall have a chairman who will also be the chairman of the society and the general secretary and the treasurer. The office of the General Secretary and the Treasurer may be held by one person or by two persons. Sri Navjata will be the First Chairman of the executive committee of the Society. Comments: Original : No such rule Rules and regulation provides that Madam M. Alfassa, the Mother shall be the permanent President of the Society till she nominates another person in her

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place and stead. No nomination has been made by the Mother till she left her body. There was no executive committee of the Society under nor there was any chairman thereof under original rules and regulations are stated earlier. The whole object incorporating clause 3 (b) is to enable Navjata to exercise unchallengeable control over the entire Sri Aurobindo Society in all spheres. It is significant to add that the original memorandum and rules and regulations, no powers have been given to any body to amend the same. The amended rules are ultra vires to the memorandum to the articles of association and are illegal and void. This modus operandi of a subsidiary society overtaking the defendant trust spreading its wings everywhere is adopted by many other subsidiary trusts like the Sri Aurobindo Ashram Harpagon Workshop Trust later renamed as Sri Aurobindo Udyog Trust, which all have usurped the economic power from the main trust Sri Aurobindo Ashram Trust. The men who controlled the subsidiary trusts and institutions are a handful thrust by the ruling coteries behind the master manipulation that has gone unchallenged for years. As dubious methods were adopted amending rules, twisting procedures to suit, their convenience in Society similarly the other trusts numerous in number also followed their own methods to confer benefits to a handful. Pondicherry has become a tax haven like channel islands of Bofors fame, and businessmen take umbrage under numerous trusts to stake claim for the exemptions, which the defendant trust willfully obliges. Apart from that private businessman also just by displaying the pictures of Sri Aurobindo and the Mother claim immunity from tax evasion. A big racket has gone unchecked and unabated scaling height in notoriety years together. Hence the task of the plaintiffs becomes difficult to cull out facts from the spiders web woven with great pains and planning. 19. The plaintiffs further would like to bring out the happenings within the defendant trust in Mother own words recorded and printed especially in Vol. 13 of the Mothers agenda citing numerous instances. In page 24 Mother says quote "Because I dont see so clearly and anymore and my hearing is not so good, so they take advantage of it. People say that I am NO longer in control in the ashram that those around me direct and do exactly as they please”. In page 86 Mother says "LACK OF UNITY IS THE CAUSE OF ALL DIFFICULTIES EVEN THE ASHRAM HAS BEEN CONTAMINATED BY THE DISEASE EACH DEPARTMENT CONSIDERS ITSELF A SEPARATE ENTITY AND SINCE THERE IS NO MORE COHESTION NOTHING WORKS………… YOU SEE N. KEEPS WANTING TO EXPAND THE SRI AUROBINDO SOCIETY. HE BUYS PLOTS OF LAND WORTH LAKHS OF RUPEES AND INSTEAD OF THE MONEY BEING USED FOR GENERAL WORK IT IS FRITTERED AWAY……………… In page 116 Mother says "SINCE WE HAVE SET ASIDE ALL CONVENTION, IMMEDIATEDLY EVERYBODY THINKS" AH, NICE PLACE TO FULFIL OUR DESIRES. AND THEY ALMOST COME WITH THAT INTENTION. AND BECAUSE I MADE A MATERNITY CLINIC FOR THE CHILDREN OF THOSE PEOPLE THAT I WAS OBLIGED TO SEND AWAY FROM THE ASHRAM, SO THAT THEY COULD HAVE A PLACE TO

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HAVE THEIR CHILD. PEOPLE THINK THAT THE MATERNITY CLINIC IS ESTABLISHED FOR ALL CHILDREN BORN IN AN ILLEGAL WAY ………………………….. but what I want is a more divine life not an animal life. " In page 240 Mother laments about the reproduction of the Centenary edition of Sri Aurobindo's work as follows. BUT LOOK HERE THIS IS INCREDIABLE! ON THE PRETEXT THAT I CAN'T SEE TO THIS MYSELF. THEY DON’T EVEN SHOW ME!! THEY MAKE CORRECTIONS WITHOUT TELLING ME. In page 244 Mother states YES I DEMAND A WRITTEN STATEMENT I WANT A DETAILED AND ACCURATE REPORT FROM HIM. A COMPLETE AND GENUINE STATEMENT OF WHAT THEY DO. In page 276 Mother states ALL THE RULES YOU KNOW --OH, ALL THE MORAL RULES SEEM TO HAVE BEEN THROWN TO THE WINDS SO THE APPEARANCES ARE……… I WILL GIVE YOU AN EXAMPLE: SOMEBODY (FROM THE ASHRAM) OPENS A TRAVEL AGENCY AND WHEN PEOPLE GIVE HIM MONEY TO BUY TICKETS HE POCKETS THE MONEY AND DOES NOT BUY THE TICKETS….." The plaintiffs bring to the notice of the Honourable Court these few lines from the 6000 pages in 13 volumes, which is a day to day account over twenty two years of Mother's exploration into the body consciousness and of her discovery of a cellular mind capable of restructuring the nature of the body and the laws of the species as drastically as one day the first stammerings of the thinking mind transformed the nature of the ape. The plaintiffs have chosen Mother's own words to drive home about the way the 1 st defendant trust drifted in her own lifetime. The decay of institution, the chances of a great movement falling into wrong hands, the intrigues to capture power in such institutions, are common in history. The enlightened days of judicial activism will not allow such things to happen before our very eyes. The plaintiffs, who are interested in this charitable institution indulging in charity with clarity of purpose, are before this Honourable Court with appropriate prayers born out of public interest. 20. The cause of action arose at Pondicherry on 4.1.97 when four inmates were arbitrarily expelled or complaining to police, criminal act and for forming an inmates' association **************** plaintiff were upset, over lack of democracy, transparency, and appropriate rules in the defendant trust and by media reports on denial of wages, freedom, right to union, and other human rights abuses, defendants and trusts and everything within the jurisdiction of this Honourable Court. 21. The Plaintiffs pays a court fee of Rupees Fifty only (Rs. 50.00) as per the provisions of section 47 of the Pondicherry Court Fees and Suits Valuation Act, 1972. 22. The plaintiffs therefore pray that this Hon'able Court may be pleased to pass an order and decree: (i) to evolve a proper bye-laws rules and regulations clearly dealing the electoral college, made of election, the authority to hold elections, fixation of the term of trustees, the powers and duties of the trustees with necessary

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checks and balance for the proper conduct of the trust activities including democratization and introduction of transparency and accountability in its functioning ; (ii) directing the trustees who have remained in power for more than ten years to resign, relinquish an retire with grace; (iii) to select a group of trustees from among the 1500 inmates through a direct election under the supervision of the Hon'ble court; (iv) to evolve proper bye-laws for Sri Aurobindo Udyog trust and other subsidiary trusts carrying out business and that are running industries; (v) issuing a blanket ban on sale of Ashram properties till elected board of trustees assume chare and till proper bye-laws are framed; (vi) directing that the accounts of the said Sri Aurobindo Ashram trust and inter related trusts like Sri Aurobindo Udyog trust be examined and audited by a competent team of auditors chosen by the Hon'ble court; (vii) awarding the cost of the cost of this suit granting such other orders as this Hon'ble Court may deems fit in the facts and circumstances of the case and thus render justice. Dated at Pondicherry 11th day of August 1997

Sd/COUNSEL FOR PLAINTIFFS

Sd/PLAINTIFFS

VERIFICATION We the plaintiffs herein do hereby declare that what is stated above are true to the best of our knowledge, belief, and information.

Dated 11th August 1997 PLAINTIFFS

Sd/-

LIST OF DOCUMENTS

1. Document dated 1st May 1955 of Madame Mira Alfasa in French. Showing the details of the Trust.

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2. Document No.1824 of 1955 of Mme. Mira Alfassa (English) (supplement to the deed of declaration of Trust of Ashram 3. Sri Aurobindo Ashram Trust deed (declaration of trust & appointed of trustees) Photo copy date 1-5-1995 4. Sri Aurobindo Ashram Harpagon workshop Trust deed (true copy)18th December 1967. Stating 5. Transfer of Sri Aurobindo Ashram Business units /resolution (Xerox copy) 19-12-1775 6. 7. 8. 9. Page 233 of the book "The Life of Sri Aurobindo (Xerox copy) Page 6 & 7 of Champaklal's Treasures book News paper clippings (Photo Copy) Document No.1823 of 1955 (Photo copy)

10. Deed of Sri Aurobindo Services Trust (True copy) 11. Deed of Mother centenary Memorial Trust (True copy) 12. Chronology of a battle/article in Auroville review Dated at Pondicherry on this 11th the day of August 1997

Counsel for Plaintiff

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OPEN DEBATE ON ASHRAM

N.Nandhivarman
[UNPUBLISHED INTERVIEW BYA FREE-LANCE JOURNALIST]

► You have been opposing Aurobindo Ghose and his Ashram for more than 40 years. Could you tell me why? 1967 DMK captured power in Tamilnadu, and in 1969 it came to power in Pondicherry. Unfortunately Congressmen were inducted into DMK to enable it to sweep polls. Mr.M.O.H.Farook Maricar was thrust as Chief Minister in Pondicherry. He did not have the ideological background of traditional DMK men. So as part of Aurobindo Ghose Birth centenary he announced that Pondicherry University will be named after Aurobindo. Mr.Bhaktavatsalam, me and Mr.P.Kannan, student leaders of those days organized bandhs and agitations and succeeded in retaining the name of Pondicherry University. Then Editor of Indian Express Mr. Frank Moraes wrote an editorial welcoming the naming of University after Aurobindo, for which I wrote a letter to Editor published in Indian Express June 9, 1971. Let me quote few lines: Sir... The selling of facts to hoodwink the public might be the convention observed by yellow journalists and not the one adopted by creative journalists like you was my belief. But seeing your editorial Remembering a Seer [June 2] I was taken aback to note the distortion of facts. Not only the entire student community

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irrespective of party affiliation, but also the businessmen, politicians and working class were against the domination of Aurobindo Ashram. Tamilians will definitely have named the proposed University at Pondicherry after Aurobindo if any sane politician or journalist in Bengal or in any other part of India had succeeded in according honour to the memory of any of the seers, poets or men of eminence from the Tamil land…. This appeared in Indian Express. Yes, if Valluvar University had been set up in West Bengal and if Bharathiar University had come up in Punjab, we in Pondicherry would not have opposed Aurobindo University. ● Is it true Mahakavi Bharathiar was instrumental in Aurobindo Ghose coming to Pondicherry ? Bharathi scholar R.A.Padmanaban in his book “Chitra Bharathi” page 74 writes: “At that juncture younger brother of Srinivasachariar, Mr.Parthasarathy had gone to North India to mobilize share holders for the Swadeshi Steam Navigation Company founded by Thiru. V.O.Chidambaram Pillai. He met Aurobindo Ghose in Calcutta. Apart from the affairs of the Shipping Company they discussed the South Indian political situation. Parthasarathy told how Bharathiar who could not live in Chennai and his journal India which found it impossible to appear from British India are safely functioning in Pondicherry. The tactic evolved by the Tamilian left deep impression in Aurobindo’s mind,” says R.A.Padmanaban. How Bharathiar could thrive in French India and fight British India must have made him come to the decision to follow Bharathiar’s tactical route. Then in 1910 a young man brought a letter from Calcutta informing the decision of Aurobindo to reach Pondicherry. Srinivasachariar showed that letter to Bharathiar. Both received Aurobindo on his arrival and they put him in the first floor of Calve Sankaran Chettiar. This is the version of R.A.Padmanabhan, a bharathi scholar. ► You have great regard for Bharathi, yet why you oppose Aurobindo Ghose? Ever since 1956 the Sri Aurobindo Ashram Trust was registered, and 54 years had passed, could anyone say the descendents of Bharathiar or Srinivasachariar or Sankaran Chettiar become a Trustee? Or could anyone say any Tamil had been made a Trustee in the Main Ashram Trust? It never happened or never will happen. In fact Bharathiar could not live in Pondicherry. Bharathiar only helped others, the beneficiaries of Bharathiar’s benevolence turned blind eye once Bharathiar was in trouble. Same scholar R.A.Padmanabhan wrote “with the help of friends and by way of many Tamils sending Rs 12 each and from the Rupees 1000 made available through Tilak Swaraj Fund and from the funds sent by Tamils of Rangoon, the wife of Bharathiar Ms.Chellammal and her brother K.R.Appadurai decided to start Bharathi Ashram in Triplicane Big Street of Chennai and to publish 12 books of Bharathiar. These events show how

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Aurobindo Ghose and his followers failed to protect a fellow nationalist, who had to go away from Pondicherry, where these people entrenched themselves safely. This I cannot forget. ► Did Aurobindo translate Tamil poetry into English? It should be a false claim, because Aurobindo writing on himself had mentioned that he had known a Malayalee who used to provide tea while he was in Calcutta. Apart from conversing with that tea shop master, Aurobindo Ghose admits he picked up broken and spoken Tamil only. This admission must clear the air about his Tamil knowledge, but his followers were right from beginning bent upon building his charisma like a myth. In Arya first volume they inserted translation of 3 poems of “Kuyil Pathu” written by Saint Andal but the translation was not in poetic format but in prose. In the poem titled “narrating the marriage dream written by Saint Andal 4 was chosen, and from the poem titled “take me where Kannan is” 5 were picked up and these were translated in prose form. 10 poems of Nammazhvar titled “Seeing and Greeting the Sacred Assembly of Servants of God” too were translated and appeared. In second volume of Arya, 10 poems of Nammazhvar and 9 poems of Kulasekara Azhvar were translated in poetic form. These poems which were thrown open the speculation whether Aurobindo translated from Tamil and according to scholars these were actually written by Bharathiar. Bharathiar in his frequent discussions with Aurobindo Ghose had taken pains to narrate the greatness of Tamil and such translations were published in Centenary volume as if Aurobindo knew Tamil and rendered these translations. ► What kind of people was in Ashram, and how did Mirra Alfasa record her views about such people? Mirra Alfasa was in the habit of almost daily speaking in French to a person nicknamed Sathprem. It is customary for Ashram people to assume new name, may be to hide their past or to falsely believe they are newly born to attain greater heights in spiritual empire. These talks were recorded; its French version must still be in archives. English version of these talks were published in 13 volumes running into 6000 pages, wherein all that happened within ashram for 22 years could be learnt from her own words. For example let me quote few. In 13 th volume of Mother’s Agenda compiled by Sathprem, in page 116 she laments on how people throng to ashram to quench their desires, and further states “If I build hospital to benefit people, they come here to deliver illicit children”. In page 276, she says “all moral conduct is thrown to winds here. One person started a travel agency in ashram, people gave him money, and he swindled…..” Such incidents are recorded in Mother’s Agenda, which will reveal the God men Aurobindo could not make his disciples Supermen as he wanted to, but

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they remained humans vulnerable to human weaknesses. When old age caught her and her eyesight was dim, many cheated her, which too is recorded in this book, researchers must unravel. After Mirra Alfasa passed away Sathprem was driven out of Ashram. How he had been driven out by a coterie in Ashram, Mr.Sathprem himself recorded in Auroville Review November 1984 issue. ► Aurobindo chose the name Arya for the journal instead of New Idea mooted by Paul Richard, and in various occasions spoke of Aryan Culture and race, while ridiculing us a ‘half Dravidian nations”. What is your opinion? Race has no genetic base. All are equals. The racial superiority is a myth. Times of India dated 1st November 2004 wrote: “The genetic basis of race and the superiority of one of them over the other died a sudden death during the 1936 Aryan supremacy Olympics in Berlin. That was when Jesse Owens, a black US athlete, exploded in the track and field events. He won four gold medals and broke a number of world records simultaneously. Hitler refused to shake hands with him and instead stormed out of stadium in disgust at the star’s triumph over his much hyped Nordic Caucasian team. This opened the most disastrous chapter of the modern 20th century eugenic movement. It also led to the renewed politicization of race.” Hitler might have been defeated but his mentality of imagining that his race is superior over others is still a disease not erased from human minds. The Aurobindonians imagine they are superior human beings, having got the visa to enter the land of super men and super women. Even in the defeat of Hitler it is not the armed forces of the combined democratic forces that were responsible, these men in ashram, will write their own World History. The lady with occult powers flew in her wings, all the way from Pondicherry to Berlin, sneaked into the mind of Hitler and made him open two fronts against Russia and America at the same time instead of defeating one after the another, and this occult powered master-plan, led to the defeat of Hitler the Auro-dreamers will write in their own version of world history. Their history cannot be accepted as truth. Similarly their dream to attain superman status just by chanting, praying and yogic exercise and sexercise is not realizable. Scientists have recently proved, particularly neurologists that with noninvasive brain computer interfaces, a person can perform an action just by thinking about it. This is how this seemingly fantastical innovation works: A person wears and electrode cap which detects electroencephalographic [EEG] activity in the brain from the scalp. The electrodes are placed over the sensory part of the brain. In other words we can now turn to technology to help us mind control. This would enhance the quality of life for people with severe spinal injuries or illness like cerebral palsy, affording them greater independence. Jonathan Wolpaw and his team, invented the early invasive brain computer interfaces said that they are giving the brain the opportunity to develop a motor skill” Science and scientists alone are doing yeomen service to humanity, not the yogis.

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Yoga is just like physical exercise, nothing more. All yogis have perished, none conquered death. They may have preached noble goals but that were never attained. Yet the Aurobindo Ashram Trust got tax exemption for “scientific research” thanks to the unscientific approval of people like Dr.Karan Singh. All these years what research they did? What is the result? In what way it benefited society? Similarly they are behind the dangerous concept of creating an international city called Auroville. These day dreamers club thinks that the occult powers acquired by Mirra Alfassa, who is no more will prove all their dreams as scientifically viable, possible and attainable. The human unity is not possible as long as anyone thinks he is an Arya, a race superior on earth like Hitler imagined. The question will arise, and then how come you call yourself as Dravidian? The inception of the Dravidian movement started with the coining of the word Dravida to denote a language group. Then it became a word to counter the word Arya, which claimed superiority over other human beings. Now we live in a world where race is proven to be a false notion. In Front Line magazine [July 18-2003] my friend Dr.Subramanian Swamy wrote a hard hitting article against Dravidian movement. Only two Dravidian parties replied. The General Secretary of Dravida Kazhagam Mr.K.Veeramani and me, General Secretary of Dravida Peravai. Let me quote from my reply:

“So to accept humanity is one and the world is one, science had to unearth mysteries. The common gene in every human being had also proven that the theories of race are culture oriented. While race is disproved, both Aryan and Dravidian theories have to die. Perhaps Dr.Swamy wants the Aryan concept to die, and if that were the case, one can welcome to some extent his wishful thinking. The Second World War waged by Hitler propounding the supremacy of the Aryan race, which he demonstrated by the killings of millions of Jews, still remind us that whoever claims supremacy over fellow human beings in the name of the race of his birth will be taught a befitting lesson by mankind.” This is what I wrote. Give up the racial superiority notion and the connected word Arya, used by Aurobindo Ghose. We will shed the counter-word, the armory against superiority among human beings theory, namely the Dravidian

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shield. As science progresses when our intellect gets enlightened why cling to words and wrong notions. Similarly the word Hindu. Today it denotes only a religion. It was derived from the word Indus, denoting the people of Indus Valley Civilization. We believe that Indus Valley Civilization is Dravidian civilization. Then the word Hindu should only mean us the Dravidians. If we concede, the invasion, in larger context it will also include Aryans, but now it is being used as a word only to describe a religion. Religions had different names. Saivaism, Vaishnavism, Buddhism, Sikkism etc. The common word to mean Indian people, Indus Valley people is in usage narrowed to a religious context. Otherwise we have no enmity to any words. Its meaning, its usage and how it fits us in the humanity, alone matters. If we are to be slaves under the Order of Manu, if few claim they are above all in humanity, there comes the conflict. The Dalit uprising seen all over India is our fault. We, Dravidians separated them from our villages and built caste walls. We borrowed the Aryan mentality, degrading our kinsmen, which now witnesses Dalit assertion in Indian politics and society. Hence the Supermen theory must be buried. Aurobindo Ghose had brainwashed a small tribe to dream they are supermen. In 1926 he had only 26 disciples, in 1942 number grew to 350. By 1950 his time of death there were 800 inmates. In 1962 it grew by 1200 and by 1974 around 1800 and later in 2003 it were around 1250 people. Now I don’t have statistics, but these figures were brought out in my white paper on ashram publicly released in Pondicherry on 24 th may of 2003. All these inmates are not sadhaks. Because ashram started various business trusts, and it does not want to employ local Tamils for they wanted to avoid paying minimum wages, they brought poor people from Orissa to do jobs for paltry pittance. After filtering these bonded labour from Orissa if we take into account how many disciples groomed by Aurobindo Ghose and Mirra Alfasa in their Integral Yoga remain in ashram, the number will be in two digits, not even in three digits. Hence to hope a great transformation of world will be brought out by ashram is laughable dream. ► Do you say that the philosophy failed to deliver the goals promised by the founders of that school namely Aurobindo Ghose and Mirra Alfasa? Yes. Aurobindo Ghose, the reincarnation of Lord Krishna according to his followers could not prove his philosophy while he lived. He could use the mastery of the language to mesmerize people but he failed to become a Super human being. He passed away like other mortals. While he passed away rumours were spread that there will be a resurrection, a feeble attempt to equalize with Christian beliefs. That too failed, and he is laid to rest at Ashram. His philosophy also is laid to rest there. Yet even after God-man fails in his claims the spiritual business empires built by their followers are keen to keep alive a falsity and a failed promise.

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After the original prophet failed, then French woman Mira Richard became the Mother to lead the Ashram. Did she succeed? She succeeded Aurobindo as Spiritual Master but did she succeed in proving the philosophy? Let us think this aspect here. The collected words of Mira Richard had been published and recorded in audiocassettes. Mother’s Agenda as the book calls itself claims that “This tremendous document 6000 pages and in the 13 volumes is the day to day account over twenty two years of Mothers exploration into the body consciousness and of her discovery of a cellular mind capable of restructuring the nature of the body and the laws of the species as drastically as one day the first stammering of a thinking mind transformed the nature of the ape. It is a veritable document of experimental evolution. A revolution in consciousness that alters the laws of the species. And it is the question of our times, for whatever appearances, we are not at the end of a civilization but at the end of an evolutionary cycle. Are we going to find the passage to next species…. or perish? As scrupulously as a scientist in his laboratory, Mother goes back to the origins of matters formation to the primordial code, and there by chance stumbles upon the very power that changes death and upon a new energy which curiously parallels the most recent theories on the subatomic nature of matter. The key to matter contains the key to death and the key to next species” The spiritual lady prophet who found the key to death is dead. Perhaps she had lost that key. And Aurobindo Ashram all these years had been searching for that key, and none found. Mira Richard did not succeed in altering the laws of species. And yet why she should be revered? Why should there be an ashram to propagate a failed theory? And why Ashram has no Guru after her? Why her followers failed to identify one successor to her seat? An ashram or mutt without a Guru in the own definition of Aurobindo had only to down its shutters. What exists is a mere Trust and subsidiary trusts.

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THE BUSINESS EMPIRES OF GODMEN: A STUDY ON AUROBINDO ASHRAM
N.Nandhivarman General Secretary Dravida Peravai

Every bearded person with a saffron dress could become a saint in India. These pious men show the way to God, most theists’ think. But in reality they portray them as God and in that process fleece money from public and build their business empire. A freedom fighter Aurobindo Ghosh who fled from Bengal landed in Pondicherrry as refugee. He came under the influence of Paul Richard, a philosopher whose works he ventured to translate from French. Mahakavi Bharathiar introduced to Aurobindo Ghosh the literature of Tamil Siddhars especially Thirumoolar who wrote Thirumanthiram. As a blend of these influences with the mastery Aurobindo had over English he could write many books. Because he had been elevated to God status, no one dares to research the origins of his philosophy and the sources of his inspiration. But the learned judges of the Supreme Court had in their verdict admitted him to be only a philosopher and nothing more. Yet his followers propagate the idea that he is an avatar, which is an affront on the decision of the Supreme Court bench. In a bench judgment in the S.P.Mittal versus Union of India (AIR 1983) case Chief Justice V.Chandrachud, Justices P.N.Bhagawathy, V.Balakrishna Erady and R.B.Mishra with the exception of dissenting O.Chinnappa Reddy have made it clear that Aurobindo is only a Poet and Philosopher. The Encyclopedia Britannica (1978 edition) describes Aurobindo Ghosh as “ seer, poet and Indian nationalist who originated the philosophy of cosmic salvation through spiritual evolution, a divine experience that will appear through the development of Gnostic mean to usher in a transcendental spiritual age in which man and the Universe are destined to become divine. - 71 -

Aurobindo’s theory of cosmic salvation, the paths to Union with Brahman is two way streets or channels. Enlightenment comes to man from above while the spiritual mind (super-mind) of man strives through yogic illumination to reach upward from below. When these two forces blend in an individual a Gnostic man is created. This yogic illumination transcends both reason and intuition and eventually leads to freeing of the individual from the bonds of individuality and by extension all mankind will eventually achieve mukthi (liberation) Thus Aurobindo created a dialectic mode of salvation not only for the individual but also for all mankind ”. Says the definition. Karl Marx and dialectical materialism stands proven in the test of times whereas those who tried to rope the word dialectical for salvation stands proven to be false prophets. Under the head History of Hinduism, Encyclopedia Britannica says, “ Another modern teacher whose doctrines have had some influence outside India was Aurobindo, who began a career as a revolutionary. He with drew from politics, however, and settled in Pondicherry, then a French possession. There he established an ashrama (a retreat) and achieved high reputation as a sage. His followers looked on him as first reincarnate manifestation of super beings whose evolution he prophesized and apparently he did not discourage this belief. After his death, the leadership of the Ashram was taken over by The Mother Madame Mira Richard, a Frenchwoman who had been one of his leading disciples” Well it is the Mira Richard’s husband Paul Richard, whose works Aurobindo translated were one of the reasons for his philosophy to blossom. Let impartial researchers dig deep into the writings of both to arrive at a conclusion who influenced whom? Aurobindo Ghosh, the reincarnation of Lord Krishna according to his followers could not prove his philosophy while he lived. He could use the mastery of the language to mesmerize people but he failed to become a Super human being. He passed away like other mortals. While he passed away rumours were spread that there will be a resurrection, a feeble attempt to equalize with Christian beliefs. That too failed, and he is laid to rest at Ashram. His philosophy also is laid to rest there. Yet even after God-man fails in his claims the spiritual business empires built by their followers are keen to keep alive a falsity and a failed promise. After the original prophet failed, then French woman Mira Richard became the Mother to lead the Ashram. Did she succeed? She succeeded Aurobindo as Spiritual Master but did she succeed in proving the philosophy? Let us think this aspect here. The collected words of Mira Richard had been published and recorded in audiocassettes. Mother’s Agenda as the book calls itself claims that “ This tremendous document 6000 pages and in the 13 volumes is the day to day account over twenty two years of Mothers exploration into the body consciousness and of her discovery of a cellular mind capable of restructuring the nature of the body and the laws of the species as drastically as one day the first stammering of a thinking mind transformed the nature of - 72 -

the ape. It is a veritable document of experimental evolution. A revolution in consciousness that alters the laws of the species. And it is the question of our times, for whatever appearances, we are not at the end of a civilization but at the end of an evolutionary cycle. Are we going to find the passage to next species…. or perish? As scrupulously as a scientist in his laboratory, Mother goes back to the origins of matters formation to the primordial code, and there by chance stumbles upon the very power that changes death and upon a new energy which curiously parallels the most recent theories on the subatomic nature of matter. The key to matter contains the key to death and the key to next species” The spiritual lady prophet who found the key to death is dead. Perhaps she had lost that key. And Aurobindo Ashram all these years had been searching for that key, and none found. Mira Richard did not succeed in altering the laws of species. And yet why she should be revered? Why should there be an ashram to propagate a failed theory? And why Ashram has no Guru after her? Why her followers failed to identify one successor to her seat? An ashram or mutt without a Guru in the own definition of Aurobindo had only to down its shutters. What exists is a mere Trust and subsidiary trusts. About the Trust and its subsidiaries we had complained to the Government of India. Dravida Peravai complained to then UNION FINANCE MINISTER YASWANT SINHA on 10.10.1998.UNION DEFENCE MINISTER GEORGE FERNANDES had forwarded that complaint on 14 th October, and the Union Finance Minister had replied on 2nd November 1998. We reproduce that memorandum here. “Poorest of the poor too are contributing their mite via indirect taxes. In such a situation, planned tax evasions and abuse of exemptions amounts to gravest of the crime. Finance ministry must monitor the end use of exemptions, at least in cases where its attention is drawn. Motive: The motive to float a Trust must not be for tax evasion. Let us have a look at the resolution-dated 19.12.1975 of Sri Aurobindo Ashram Trust. The opening lines are given in quote: “ It has been decided in the interest of ashram that in order to be free from Income Tax on its business incomes that would otherwise be attracted inevitably because of the new Income Tax Amendment Act 1975 and the recent decisions of Supreme Court on Trusts doing business, the Ashram shall stop doing business and its existing businesses shall be taken over by Aurobindo Ashram Harpagan Workshop Trust………………………” It is becoming crystal clear to one and all that the very name WORKSHOP in the TRUST sounds odd. It is similar to accosting a person as Mohammed Ibrahim Iyer. Management: It is to be noted that Mr.L.M.Pinto, a Goan is the founder of Aurobindo Ashram Harpagan workshop Trust. When SAAT transferred its business units to this Trust, as stated above to evade TAX, the - 73 -

names of the new Trustees of this Aurobindo Ashram Workshop Trust needs to be mentioned. They are Udar alias L.M.Pinto, Pradyot, Harikant.C.Patel, Dyuman, and Counama. SAME PERSONS WHO ARE TRUSTEES IN THIRU AUROBINDO ASHRAM TRUST HAVE OVERNIGHT BECOME TRUSTEES IN AUROBINDO ASHRAM HARPAGAN WORKSHOP TRUST. Old wine bottled in new bottle is clearly for tax evasion and nothing else, it will become proven without an iota of doubt…so continues the memorandum. That is tax evasion. There are more than 48 civil and criminal cases pending in various courts of the land against Ashram. If the Center is concerned about the reputation of the Ashram, it is high time that it decides to intervene decisively. At the time of passing the Auroville Foundation Act, Mrs.Indira Gandhi sent her Home Minister to solicit opinion from within and came to the right conclusion .If the Center is blind to the on goings in ashram let them regret at a later date when things will go beyond a stage of redemption. Various agencies of the Center are regularly getting information on the scandals inside the ashram, and yet if Center pretends that all is well there, they will be blamed by the public for their inaction and passive submission to the criminalized management at the helm of affairs. This is with regard to ashram and its subsidiary trusts. But there exists a so-called international city, a dream of the Late Mira Richard, known as Mother of Aurobindo Ashram. That can be said to be the story of deceit. Right from the beginning their aim is to establish a Vatican type of autonomous state. 1. Fact: NEW CITY STATE: Dr.Kirit Joshi Chairman of Governing Board with an Auroville delegation met Dr.Murli Manohar Joshi Minister for Hinduvta Development and Dr.Jagmohan Minister for Urban Development and presented the Master Plan ratified by the Governing Board in 18 &19 of December 1999. Earlier Residents Assembly had approved. (Source: Auroville Land Fund News Letter Number 12 April-May 2000) Question: Assembly in lexicon may mean different, here it seems Auro-villians consider it a city-state like Roman city-state. 2.Fact: RE-COLONIZATION A global campaign to raise $ 1 million or 5 crores by Mother’s birthday on 21 st Febraury 2004. (From 1 st January to November 2003 $ 550.000 has been donated) This is twice the amount Land Fund usually receives in a year. An excellent boost for Land Fund, and the equivalent of about 65 acres of precious land for Auroville.

(Source: Land Fund News Letter number 31 November- December 2003) .
Question: If $ 550,000 dollars can buy 65 acres what price is for 1 acre, and whether that price goes to the actual owner? 3.Fact: POLITICS OF ANARCHY: What political organization do you want for Auroville? To this question Mirra Alfasa replies: An amusing definition occurs to me: A divine anarchy. But the world will not understand. Men - 74 -

must be conscious of their psychic being and organize themselves spontaneously, without fixed rules and laws- that is the ideal. (Source:

Draft II of a working paper on an international organization for Auroville September 2001)
Question: Mirra Alfasa, as you said world in your time may not understand the DIVINE ANARCHY let loose by you, but in present day even a LKG child will understand that you are against the laws of the land and want to create a lawless society. 4.Fact: A SEPARATE CURRENCY for a community within India is the first step to establish a city-state like Vatican here. Out of 191 member states of the world in United Nations, Vatican has opted out to remain outside the purview of UN, in spite of enjoying a status of a separate country. Similarly Aurovillians want to keep Auroville outside India and its constitution. THE FIRST STEP TO INTRODUCE AUROSE, a legal tender for Auroville is in place. (Source: Auroville News April 7 th 2001) Question: Who is the Finance Minister of this new state, not born out of Tamil extremism but a product of Auro extremism? 5. Fact: EMBASSY IN DELHI: The newly yet to be independent country or a princely state or a colony of Kashmir Maharaja Hari Singh’s son Karan Singh intends to open an embassy in the National capital of Delhi. “ There is a possible opening for an Auroville “embassy” in Delhi through the possible help from Indian Habitat Centre.” (Source: Auroville News Feb 19 th 2000) Question: Before attaining freedom from India Auro extremists want an embassy. Will government of India allow Nagaland and other claimants of separate nations to open an embassy in Delhi? Well all that is said are with regard to one Godman, the so-called reincarnation of Lord Krishna namely Aurobindo Ghosh. There are many Godmen in India like the Jayendra Saraswathi swamigal of Kanchi kamakodi peeth. The very foundation of this mutt is shaky, not because of tsunami but because of the castles of lies over which it rests. A 1933 Bombay High Court judgment said “ It is not disputed that the religious reformer Shankara, about the 8 th century A.D established four mutts or monasteries for sanyasis and ascetics in the North South, East and West of India.” Patna High Court in 1936 also had only recognized 4 mutts. During 1972 the Supreme Court of India stated that Sankara established four mutts as seats of religion at four ends on India, The Sringeri mutt on the sringeri hills in the south, the Sharada mutt on the Dwaraka in the west, the Badrinath mutt at Badrinath in the north and the Goverdana mutt at Puri in the East. Each of the mutts has a sanyasi as its head who bears the title of Shankaracharya in general. Sankara is said to have had 4 principle disciples who were all Brahmins. The orthodox Hindu recognizes no other sanyasis” In a land governed by a constitution and rule of law, even after High courts and Supreme Court had said that only 4 mutts were created by Sankara, how - 75 -

come Kanchi mutt be a Shankara mutt and the daytime sanyasi and night time samsaris can hold the tag of Shankaracharya? Is it not a fraud committed on the people of India? To claim a status of Shankaracharya to a mutt head, which has no true inheritance of that mantle, is a daylight fraud over which till now no punishment is meted out. Quack Shankaracharyas too can roam as Godman and build business empires, all ends well for the spiritual capiltalists. Let us expose all Indian Godman living or dead!

N.Nandhivarman General Secretary Dravida Peravai
[Paper presented at the5 th World Atheist Conference organized by Atheist Center Vijawada at Siddhardtha Stadium on January 7,8,9 of 2005]

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INTEGRAL YOGA SETS GOAL

BUT SCIENCE ONLY WORKS OUT THE WAY
The workers of Aurobindo Ashram Hand Made Paper unit wanted to take out a procession to press for their demands including the minimum wages, but the police which had permitted numerous processions since independence, where slogans will be raised, insisted no slogan should be raised. To show to the world that freedom of expression is curtailed, I led the procession with covering my mouth with black flag. Thereafter in every given opportunity I had questioned the rationale of giving income tax exemptions to Aurobindo Ashram Trust, which runs numerous sub trusts, which are commercial in nature but where minimum wages prescribed in law is not paid. They enjoy concessions by never give due concessions to working class. In 1996 when the current phase of internal strife started, I supported the Aurobindo Ashram Inmates Association, which broke into two resulting in creation of Aurobindo Ashram Beneficiaries Association. Then some well wishers of Aurobindo Ashram approached me with requests not to hit at Ashram and wanted to know what my grievances are. To them I told that “the ashram is availing income tax exemption on the pretext of doing medical research but till date ashram had not constructed a medical hospital with update technology to cater to the people of Pondicherry. Let them start constructing a hospital, I will shelve other issues and observe silence. Ashram was not willing to build a hospital at that time. Later when SUN TV interviewed for a 30 minutes programme against Ashram, there too I stressed that all people of Pondicherry are going to Chennai Apollo or Vijaya hospital, and Ashram

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should build ultra modern hospital for people of Pondicherry. In the same interview I revealed that the devotees of Aurobindo Ghosh, from Madurai were looking for a suitable place within the city to construct the Eye Hospital, and they approached Ashram, which had taken government land for 99 years lease in many places of the city, to provide them land at concession price. They were told to cough up market rate, so the current Aurobindo Eye Hospital is situated 12 kms away in a village called Thavalakuppam. There I said Ashram never does philanthropy on its own or help Aurobindo devotees in their philanthropic acts. In my interviews in media I had compared the yeoman service rendered by Mother Theresa and all mutts in India, and had attacked Ashram to be the only one that never does philanthropy. This selfishness of Ashram in not being of anyway helpful to people only invites public ire whenever any issue crops up in public against Ashram. Thereafter I started questioning that yoga is mere mental exercise like physical exercise and it is not a matter of medical research, and all exemptions given on that pretext are withdrawn. Physical Education Department headed by Pranab Kumar Bhattacharya exists, but there is no Spiritual Education Department, if at all their goal is towards that. It is widely reported struggle of flower vendors, Tamil women, who were first prevented from selling flowers to make a living because Ashram Trust wanted to sell flowers from their gardens, and their ultimate partial victory, is another example of the immature minds that rule the ashram currently. To re-open the debate on exemptions, I would like to bring to public notice that the Director General of The Indian Council of Medical Research in its letter dated 27th December 1976, Ref: No: 18/1/74-AA [II] had raised valid objection for the continuance of exemption given to Aurobindo Ashram under section 35[1] [ii] of the Income Tax Act 1961. To that letter P.Counama, then Managing Trustee replied on 2nd March 1977. Let me quote in verbatim selected passages, where Mr.P.Counama argues for continuance of exemptions. P.Counama states “Aurobindo Ashram was organized to realize the distinctive aim of Aurobindo’s yoga which is radically different from the aims pursued by the traditional yogic system. Stated very briefly, the difference consists in fact that Aurobindo does not consider the spirit as something separate and antithetic to life in world, but as its source and sustaining principle, as an omni-present reality which, though now hidden behind a veil of ignorance, is yet pressing for its progressive evolutionary manifestation in life itself. The aim of Aurobindo’s yoga is to completely remove this veil and seek the fullest manifestation of the spirit in life and in matter so that earthly life, instead of remaining dark and dolorous as it has been till now, turns into a perfect image of spirit by its own spiritual transfiguration. The traditional yogas, on the contrary consider life, to be an illusion or a vanity, see no connection between the life and spirit admit no possibility of life shedding its age old burden on suffering and evil, offer no hope of a divinely perfect life on earth “

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Dravida

Peravai

Questions:

1. They had sought exemption to do medical research, which aims at proving Aurobindo’s yoga, is radically different from traditional yoga. The letter of Counama is dated 1977 and we are in 2008, so far 31 years had passed. What research the Ashram had done to prove all other Yogic systems in this country, while its yoga alone is scientifically proven to be the best? Have the debated with other ashrams or have they published scientific literature to prove other yogis are wrong or have they done any research at all? 2. The belief in this country, not by us but by theists, is that on death spirit departs from body, and reincarnation or rebirth will follow, for spirit ceases to evaporate with death of body .Have the ashram trust in this 31 years done any medical research availing income tax exemptions to lift this veil of ignorance and to illuminate the minds of people that spirit and matter are inseparable, and with body laid to rest spirit also is laid to rest? 3. By what kind of medical research under which scientist’s guidance did Aurobindo Ashram Trust in 31 years made life shed its age old burden on suffering and evil? Have they brought divinely perfect earth into a reality by their researches, if any? 4. The life on earth is dark and dolorous, so Aurobindo Ashram was exempted from tax to carry out medical or other researches. Have they illuminated Pondicherry during power cuts? Have they found out a spiritual power that can replace nuclear power to produce electricity for our country? There would be no necessity to India to go after nuclear deals, if only Aurobindo Ashram Trust had obtained a spiritual deal to drive darkness on India, if not on Earth. RAY KURZWELL: FANTASTIC VOYAGE: LIVE LONG ENOUGH TO LIVE FOREVER Ray Kurzwell, the recipient of the $ 500,000 Lemelson-MIT prize, which is billed as a sort of Academy Awards for Inventors, is a 65 year old scientist, who wrote the book “ Fantastic Voyage :Live Long Enough to Live Forever ” He sees “ human intelligence not only conquering its biological limits, including death but completely mastering the natural world. In my view, we are not another animal subject to nature’s whim, he said. This inventor and computer scientist in his book is serious about seeing humanity attain immortality, a seismic development; he predicts is no more than 20 years away. His predictions, Kurzwell said, are based on carefully constructed scientific models that have proven accurate. In 1990 he wrote a book “The Age of Intelligent Machines “, wherein he predicted the development of world wide computer network and of a computer that could beat a chess champion. Kurzwell writes of millions of blood cell-sized robots which he calls nanabots that will keep us forever young by swarming through the body, repairing bones, muscles, arteries and brain cells. Improvement of our genetic coding could be downloaded from internet. - 79 -

We

won’t

even

need

a

heart,

so

goes

his

theory.

Dravida Peravai comments: Aurobindo Ghosh dreamt but did not scientifically prove in controlling human cells by integral yoga. He and his companion wanted to defy nature, control the mind in cells and arrest aging to live forever. Both failed. Their followers who got tax exemptions must have done scientific researches to prove their dreams turning them into realities acceptable and beneficial to society. The Aurobindo Ashram Trust or its brainchild Auroville, so far had created numerous trusts only to avail tax exemptions. Most of the objectives of these trusts have no relevance to the dreams and goals of their Masters. Just like any other non-governmental organization they thrive here, with no connectivity with either the philosophy or the goals of their Masters. Hence we can only advice them to accept Ray Kurzwell as their Guru, since he had at least attempted to prove scientifically a goal beneficial to humanity. The remarkable difference in Ray Kurzwell’s approach is his noble mind to make his research downloadable by internet and to benefit whole humanity. This nobility stands in contrast with the selfishness of the super humans with super mind who live in Ashram or Auroville only to keep all fruits for themselves without openly sharing with humanity, if not at least with Tamils who live in their nearest vicinity. N.Nandhivarman General Secretary Dravida Peravai

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His Excellency The Lieutenant Governor of Puducherry Thiru.IQBAL SINGH Ji 3.4.2010 Raj Niwas Puducherry 605001 For Urgent Attention or Later Introspection Respected Sir Subject : The views of Aurobindo Ghose on Sikh religion, his opinion on Dravidian nations and culture, his claim to have been responsible for victory in II nd World War, in fact a post-mortem of his writings… 1. We have nothing against the Centenary of the arrival of Aurobindo Ghose as refugee to Puducherry being celebrated by an ashram founded to propagate his views. We opposed Government spending money for such a celebration, but a Government had to please all sections particularly when a legislator elected from the constituency where ashram is situated is keen to keep his vote bank intact, and wants Government to celebrate. In democracy we registered our views. Now Government is celebrating, and like other celebrations this ritual is fulfilled, and we have no grudge or regret. 2. His Excellency must convey our thanks for Honorable Prime Minister for not participating in the celebrations. We need not speculate the reasons for his refusal, but as student of history, I think our learned Prime Minister would have learnt what Aurobindo Ghose

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had said about Sikh religion. The 1972 edition terms it simple but 1983 edition refers it crude, but on both occasions Sikh religion had been dubbed as one that cannot spread its wings beyond the region of five rivers. Our blog is attached, original script is enclosed. Aurobindo Ghose was exposed by Aringnar Anna, founder of DMK through his film Velaikaari, wherein Anna brought in a character Sundar Ghosh for this purpose. Later day DMK men like Rajbhawan MLA who wont have known their own leaders views, at least could have read when Aurobindo Ghose ridiculed ‘ half Dravidian nations ‘ Our rejoinder to that statement of Aurobindo Ghose is in our blog writings, which is enclosed. 3. No historian on Earth knows that Hitler was defeated only by the invisible force sent by Aurobindo Ghose, and all those foolish scholars must know the real warrior, so we have quoted that claim. 4. Aurobindo Gosh succumbed to diabetes and kidney failure, yet the claim that integral yoga will cure all illness is unscientific, and since we live in an age of Science, we rationalists have to expose failed experiments of a spiritual empire. 5. Father of the Nation Mahatma Gandhi wrote a letter asking permission to meet Aurobindo Ghose and got nose- cut, and reminding that to Congress leaders is our duty. 6. We Pondicherrians still honour former French Governors, in spite of French Government hanging a Governor for his atrocities on Indian Tamils, we honour Lallitholandal by keeping his name for a street close to your bungalow and we have INTACH to uphold the criminal legacy of French as heritage. So we are immune to all, but let in this age of information technology, such issues be debated for maturing of our democracy, is what we pray. 7. Peter Heehs book on Aurobindo Ghose, banned by Orissa Government, which cites the reason for ban. That G.O is enclosed, if you read carefully you can know how Aurobindo Ghose gave darshan to his disciples. If it does not bring disgust to any one on Earth except devotees, I will be surprised. All these writings may be of recent times, but I have been writing since 1965, and my crusade had been telecast in BBC and SUN TV, to cite a few examples. We are not against disrespect to dead. In fact it is Tamil tradition not to speak ill of even an enemy once he is no more. Having due respect for that tradition, we are left with no option but to debate unscientific claims to protect the scientific temper safeguarded in our Constitution. Nothing wrong in debate, democracy allows debate, and nothing wrong if we place before you, just requesting you to go through these

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reports before you speak eulogizing, a philosopher, yes as per Supreme Court Bench, he is only a philosopher and not an avatar or founder of new religion, it does not amount to undue interference. Our appeal is for you to have open mind and come to your own conclusions. We urge you and other bureaucrats to study all facts about people whom your government celebrates. With Regards Yours sincerely N.Nandhivarman General Secretary Dravida Peravai. 3.04.2010

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UNEARTHING THE HIDDEN MIND OF AUROBINDO GHOSE
▼ What opinion Aurobindo Ghose had on Rig Veda? In the opening chapter of The Secrets of Veda, Aurobindo wonders “why the Vedas which were the sacrificial compositions of a primitive mind and still barbarous race written around a system of ceremonial and propriatory rites “were regarded as fountainhead of Indian spiritual tradition? Having raised this doubt Aurobindo goes on to justify Rig Vedic hymns with having double meaning. After patting his back for the defense he had put up for Rig Veda, Aurobindo declares that Rig Veda ceased to me merely interesting remnants of barbarism and takes rank among the most important of worlds early scriptures” Learned counsel of Aryan race has no other option other than to admit barbarian nature but uses his arguments to portray a different picture. ▼ Did he ultimately get satisfied with his defense? From May 1914 till 1920, the defense lawyer of a barbarian race wrote and wrote, but in the end he admits “The Secret of Veda is not complete and there are many imperfections and some errors in it which I could have preferred to amend before the book or any translation was published” He never found time to revise, and became less confident about his spirited defense He admits that a modern scholar could nail down the meaning of the texts as they were originally understood. It is quite impossible to say to what they were referring in those days, and this realization comes in 1933. Dravidian Movement especially Periyar EVR had started the Self Respect Movement and its mass awakening programmes, must have shattered the faith in the super mind which wanted to uphold a barbarian race. ▼ Why did he attempt to reevaluate Vedas? Where he failed and faltered? He claimed to be a universal man, but within his heart he remained an Aryan. He must have kept his mind open to read recent discoveries and books of his time. Robert Caldwell wrote the Comparative Grammar of Dravidian Languages, John Marshal had discovered Indus Valley civilization, and new facts were emerging. But as he admits, he began his research into the origins of Aryan speech. He should have begun his research into the origins of human speech. By the time he was day dreaming about Aryans, Alfred Wagener just by playing with maps of nations, cutting and comparing the boundaries of continents, found all continents once were together, and thus became the father of Continental Drift theory. Then came the Latin word Pangaea to mean all earth. While whole world was trying to prove humanity is one, continents were one, instead of searching for common speech of human race, Aryan was searching for Aryan speech. This racial mind within super mind is the main fault in his researches or approaches. Scientists have found - 84 -

a common gene FOX P2 that triggered human speech. In our age it has been proven all men have a common gene. Spencer Wells had done great service by his book Journey of Man proving mankind is one. 2880 years ago Tamil Grammarian Tholkappiar had written Tholkappiam, the first ever grammar on human life apart from speech and writing. Our Poet Kaniyan Poonkunran before 2000 years have declared all country is my country, all men or my kinsmen. In last century Devaneya Paavanar had written the historical treatise titled Primary Classical Language of the World. Currently R.Mathivanan, the Director of Tamil Etymological Dictionary Project had brought out the Dictionary, a labour of 40 years. Real scholars who search for truth put up so much effort to trace the roots of human speech. But like a columnist Aurobindo Ghose went to search for Aryan speech and ultimately failed to shield Rig Veda from criticism. Don’t be an Aryan, view world as human, someone must have told him face to face. ▼ A scholar must have read contemporary writers, and Aurobindo Ghose had little knowledge on what others of his times in other parts of the world were saying or writing? Is that true? “Aurobindo had little interest in philosophy and read few of the major or Eastern or western philosophers. At Cambridge he read a few Platonic dialogues as part of his study of Greek Literature. He tried to acquaint himself with Hume, Kant, and Hegel but retained little of what he read. Most of the ideas that he absorbed were picked up desultorily in his general reading. This included the works of English Romantic Poets, some books of Friedrich Nietzsche and second hand accounts of theory of evolution. His study of Sanskrit literature led him eventually to Bhagwad Gita, the Upanishads, and the Rig Veda but he did not study the dialectics of Vedanta or other Indian philosophical systems Only general ideas stayed with him writes a source accessible to archives. This show how imperfect he was, how ignorant he was about Indian or Western or Eastern philosophers. A lazy man who picked up few ideas here and there with the mastery he had over English had built his philosophy like castle of cards, without proper understanding of his times or with proper foundation. In our age of science, rationalists are bound to debate and debate is not a sin in democracy. We cannot blindly accept that a Super Man lived in Pondicherry. Tamils have a rich cultural heritage which has universalism as its seed; we cannot accept a racial supremacy mind and its race oriented Super Man theory. N.Nandhivarman General Secretary Dravida Peravai

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GOVERNMENT OF INDIA IN SLUMBER OVER AUROVILLE and ASHRAM
The Other side, journal for Socialist Action and Thought Volume 17, Number 9 of October 1997 edited by Comrade George Fernandes published my interview titled Aurobindo Ashram Takeover by Central Government Demanded and a sub title Dravida Peravai General Secretary Speaks, wherein the editor gave his introduction as follows: “There has been a persistent demand for the take over of the Aurobindo Ashram in Pondicherry by various individuals and institutions. In the forefront of this campaign is the General Secretary of the Dravida Peravai N.Nandhivarman. Nandhivarman has over years been exposing for public view the unsavory goings on in the Ashram, which have brought this once hallowed place into disrepute. We are publishing here below a question answer report which is an interview with Nandhivarman. We hope the authorities will take note of this report and take action in the matter before it is too late to stem the rot.” Aurobindo Ashram is a religious institution. The demand of various political parties for take over of the Trust by the Government amounts to interference in religious matters. What is your comment? In the Shirur Mutt Case [AIR 1954 SC 282] the convention is laid down. “The Court noticed that while cl[b] of Article 26 guaranteed religious denomination to manage its own affairs in matters of religion, other clauses of the Article dealt with the right of a religious denomination to acquire and own property in accordance with law. The administration of its property by a religious denomination having thus been placed on different footing from the right to manage its own affairs in matters of religion [page 290 of AIR] .The latter is a fundamental right which no legislature can take away, whereas the former can be regulated by laws with legislature can validly impose. Mr.F.S.Nariman argues that Aurobindo Society was registered under Societies Registration Act 1960, and purely a religious society could not have been registered under Societies Registration Act. Section 20 of Societies Registration Act provides what kind of societies can be registered under the Act. It does not talk of religious institutions. Of course it includes a society with charitable purposes. The Memorandum of Association does not talk of any religion. The Society professed to be a scientific research organization to the donors and got income tax exemption on the footing that it was not a religious institution. The Society has claimed exemption from income tax under section 80 for the donors and under section 35 for itself on that ground. Aurobindo Ashram was different from Auroville. The Ashram Trust had applied for

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Income Tax exemption and got on that very ground. The teachings of Aurobindo only represented his philosophy and not a religion. It is evident from the excerpts of the Supreme Court judgment in the S.P.Mittal vs. Union of India [AIR 1983], that the teachings of Aurobindo are not religion. Hence we cannot be accused of attacking religion. Tax exemptions were obtained for specific purposes and we are within our limits in demanding the Government to oversee whether the exemptions availed is put into proper use. And if found contrary, cancellation of exemptions and take over of the trust is demanded. Further Aurobindo in his writings categorically states: “An ashram means the house or houses of a teacher or master of spiritual philosophy. All depends on the Teacher and ends with his life time, unless there is another Teacher who can take his place. The Ashram is not a religious association [16th February 1934] After Aurobindo and the Mother there is no Ashram. The Ashram ceases. The question before us is concern about mismanaged trust and its tax evasion. The responsibility of the Government to monitor conditions is a political affair and parties are within their rightful limits in raking up issues pertaining to Ashram…… so Nandhivarman continues the interview in The Other side. Like commercial break in TV serials, let us take a break here to know tampering of Aurobindo’s lines quoted above by two Americans. Let me quote from OUTLOOK dated 15th March 1999 titled Editing Aurobindo: The Trustees of the Aurobindo Ashram are accused of tampering with his original works. “SAAT was formed in 1956, six years after Aurobindo’s death and the copyright was obtained much after the death of the author, and hence SAAT has no authority to tamper with the original versions. The main grouse though is in the deletion of a sentence that actually calls for the ashrams winding up. Pranab Bhattacharya, the ashram’s physical education director, points out in his book I Remember “The editor must have thought, himself to be very clever in avoiding one line and bringing changes perhaps thinking that it could change the Ashram’s fate. The line in question is in The Teachings of Sri Aurobindo and Sri Aurobindo Ashram” first published in 1934. In that Aurobindo explains his concept of an ashram. “An Ashram means the house or houses of a Teacher or Master of spiritual philosophy in which he receives and lodges those who come to him for the teaching and practice. An ashram is not an association or a religious body or a monastery, it is only what has been indicated above and nothing more. Everything in the Ashram belongs to the Teacher. The sadhaks [disciples] have no claim, right or voice in any matter. They remain and go according to his Will. Whatever money he receives is his property and not a trust or fund, for there is no public institution. Such ashrams have existed in India for centuries before Christ and still exist in large numbers. It all depends on the Teacher and ends with his lifetime, unless there is another Teacher who can take his place. By deleting the last line, which actually means the ashram’s rationale for existence ended

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with the passing of the mother, the trustees, say opponents are sustaining an institution against the teachings of Aurobindo. They point out that till the 1972 birth centenary celebrations; there has been no tampering with Aurobindo’s works. [Courtesy: outlook] So far we have dealt on our party and other 10 political parties joint demand for takeover of the Ashram Trust, please note not the Ashram but Ashram Trust. We are not going into the debate whether ashram exists or not, as debated in OUTLOOK and later in Courts of this land up to Supreme Court. As public we know there is a samathi, which attracts his followers. It has been the practice in Tamilnadu over the burial places of Siddhars; idols of Gods will be installed and made into temples. In famous Palani Murugan Temple, the samathi of Bhogar, one of the 18 siddhars of Tamilnadu remains. Over that samathi the idol of Lord Muruga, made out of a combination of 9 poisons, known as navapashanam, was installed by that Siddhar. The idol contained medicinal properties, the blessed water cured diseases, people say. Nearer to Aurobindo Ashram in the famous Manakula Vinayagar Temple beneath has the samathi of Thollaikathu swamigal .So we are not questioning the existence of samathis, temples and its worship. We are attacking the mismanaged Trusts. Let us go back to continue from the break of the earlier part of my interview in The Other side. Power corrupts, absolute power corrupts absolutely. The Trust Board is trending the wrong path, inmates lament, and any comments? Nandhivarman: Lawrence Marshal Pinto son of Lawrence Belarmino Pinto is 90 years old. On 18th December 1967, he was instrumental in floating Sri Aurobindo Ashram Harpagon Workshop Trust, which now is known as Sri Aurobindo Udyog Trust. All business units of erstwhile Aurobindo Ashram come under this umbrella organization. Still at 90 he wants to cling to the managing trusteeship of Udyog Trust. Apart from this he is also a Trustee in Honesty Engineers and Contractors Trust. [The word Trust will become lackluster in its usage. At the Ashram every activity needs only the suffix trusts] List of positions headed by the dreaded 90 year old L.M.Pinto alias Udhar Pinto is endless. In Pre-cast Concrete work Trust also he holds a position. The complete control of the major businesses by an old man who refuses to retire proves the power craziness of the Ashram ruling clique. Oriya writer Manoj Das for undisclosed reasons resigned from the post of Aurobindo Ashram Trust. But he remains Trustee of Udyog Trust. Mr.Manoj Das Guptaji is against one-man one-post principle. He is the scheming Trustee who has his eyes on the coveted Managing Trustee’s post. He is also the Registrar of the Aurobindo International Center for Education. He is Chairman of Agricultural Coordination Committee in charge of all farm lands and agricultural activities of the Trust. He is in charge of Shantiniketan at Bengal.Manoj Das Gupta is also a Trustee in Auro Travels Trust. He is the Chairman of the Technical coordination Committee, even the president of USA has only 2 terms. Lifelong positions for Ashram Trustees only. Auroform Trust, Aurofurn Trust,

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Fragrance and Perfume Trust and numerous Trusts are there. In all a handful and their coterie will rule the roost.Manoj Das Gupta controls all farm lands. [Break] This is in 1997. Currently he is the Managing Trustee of Aurobindo Ashram Trust, wherein the President post occupied by French woman Mirra Alfasa is kept vacant. So a decade ago we campaigned against power mongers grabbing positions and multiplicity of sub trusts within Aurobindo Ashram Trust first initiated by Lawrence Marshal Pinto, a Goan. Now we see similarity in Auroville Foundation too. The information provided to us under Right to Information Act is given below, so that you can arrive at your own conclusions. 1. Artisana Trust: Mr.Michael Hutin and Ms.Mariam Isaac 2. Ankur Trust: Ms.Abha Tewari, Ms.Suzane Sabatier 3. Filaure Trust: Ms.Valerie Anne Tait, Mr.Michael Tait 4. Free Flow Trust: Mr.Frederic Laurent Codonnier, Ms.Martina Anna Maria Lj, Mr.Oliver Hetzel 5. Toujours Mieux Trust: Mr. Robert Leo Trunz, Mr. Jan V.D.Dikkenberg 6. Auromics Trust: Ms.Roberta Keeping, Mr. André Deplechin 7. Auroville Export Trust: Mr.Jan Imhoff, Mr.Hemant Lamba 8. Health and Healing Trust: Ms.Hilde D’Hiedt, Mr. Albert Zwaan, Mr. Jacques Verre 9. Auroville Service Trust: Mr.M.Ponnusamy, Mr. Ulrich Wolfgong Bretschneider 10. Arvinda Trust: Mr. Paul Pinthon, Ms.Laura Reddy 11. Kalki Trust: Mr.Paul Pinthon, Ms.Laura Reddy, Ms.Adelina Intanno, Mr. André Hababou 12. Altecs Trust: Mr.Clement Gruttman, Mrs.Christa Gruttman, Mr.Bernard Grenier 13. Guest House Trust: Ms.Simonette Smits, Ms.Srimoyi Rosseger, Ms.Afsaneh Bader 14. ABC Trust: Mr.Carsten Michelsen, Mr.Marco Feira 15. Kattida Kalai Trust: Mr.Moreno Jean Marc, Mr.Herrea Carlos, Mr.M.Palani 16. Discovery Trust: Mr.P.Karuna, Mrs K.Uma, Mr.Jean Francois Bertaux 17. Mereville Trust: Mr.Ragnetti Gianfranco, Mr.Pratap Chatterjee 18. Auromitra Trust: Mr.Peter Clarence Smith, Mr.E.Rathinam, Mr.Joss Brooks, Ms.Dee Decew 19. Inside Trust: Mr.Klaus Onken, Ms.Shama Dalvi 20. Auroville Village Action Trust: Ms.Dee Decew, Mr.M.S.Subhashchand, Mr.Alain Bernard, Mr.D.Selvaraj, Mr.L.Dhanapal 21. ADPS Trust: Ms.Van Der Vlugt, Mr.Franz Fassbender, Mr.Bobby Patel 22. Aurore Trust: Mr.Hemant Lamba, Mr.Theo Hekena Baetens, Mr.Gilles Alex Andre Guigan, Mrs.Suhasini Ayer Guigan 23. CSR Trust: Mr.Gilles Alxe Andre Guigan, Mr.Theo Helena Beatens, Mr.Hemant Lamba, Mrs.Suhasini Ayer Guigan 24. Aurosarjan Trust: Mr.Wolf Pfeifer, Mr.Stephen Himmer 25. Auromode Trust: Ms.Adelena Intannio, Mr. André Hababou

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26. New Engineering Trust: Mr.Pierre Elouard. Ms.Joy Choudry 27. For all Pour Tous Trust: Ms.Francoise Gabelle, Mr. Oliver Hetzel 28. Swagatham Trust: Ms.Judith Robinson, Mr.Jean Francoise Bertaux 29. Sangamam Trust: Ms.R.Meenakshi, Mr.Joseba Martinez Burdaspar, Mr.Sanjeev Agarwal, Mr.M.Ponnusamy 30. Animal Care Trust: Ms.Shivaya Ruth, Mr.Kalyan Nag, Ms.Bhavana Dee Decew 31. Palayam School Trust: Mr.V.Gunaseelan, Mr.Jurgen Putz, Mr.Anto Keulaars. APPEAL TO UNESCO and INDIA’s HRD MINISTRY TO INTROSPECT: These are the sub trusts under Auroville Foundation and its Trustees. We have nothing personal against any one of them with clean records and service record to people. While I was discussing this with a BJP leader, he wondered, how come all Trusts have Christians as Trustees, and to him I told it surprises me why your Murli Manohar Joshi backed up these Christians and gave approval for the Master Plan , which will make Tamils or Indians second class citizens in Auro-village of 1619 citizens. If for 1619 people there are 31 Trusts, what for, what purpose it serves for, why a Government of India organization under Human Resources Ministry should keep under its umbrella so many trusts, and do they have any relevance to the Integral Yoga of Aurobindo or any of his teachings ?. It is crystal clear, that as in Aurobindo Ashram Trust here also creation of sub trusts are for tax exemption and nothing else. These are commercial enterprises, said bold officials of Income Tax department and waged legal battles against Ashram sub trusts in various courts, before decades Courts gave favorable verdicts in favor of the Income Tax department. Dravida Peravai demands abolition of so many trusts under Auroville Foundation. There is no need to have so many sub trusts; they can be managed by Auroville Foundation as ONE DEPARTMENT under Human Resources Development Ministry. UNESCO and other donors, who get carried away by the beautiful language of Aurobindo and his teachings, should not encourage the set up of an international city in Indian soil. If an international city is to be set up, for just 1619 people it is criminal waste of public money which no way benefits local people. Let UNESCO spend money on the poorest of poor in Zimbabwe or African nations. Let donors around the world fund projects that will convert all coastal fishermen villages as modern mini towns with all infrastructures. Let world bodies fund Government of India to make all colonies of dalits better places to live with hygiene. If this mushroom growth of Trusts under the umbrella of Auroville Foundation is encouraged further, someone will come forward to create more and more sub trusts with high sounding words and phrases,

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which has no relevance to the teachings of Aurobindo or for betterment of the Tamil villagers under the clutches of poverty. It is high time Human Resources Development Minister takes note of this Social Injustice, and order for a high level probe into the working of these sub trusts, in order to abolish them and merge them under Auroville Foundation, which will have government control and accountability to Indian public, and I am exercising my birthright as Indian to appeal to Indian Government, and no foreigner can snatch that right from indigenous people in any country of our civilized world N.Nandhivarman General Secretary Dravida Peravai

Posted by nnandhivarman on 2010-03-17 10:39:43 |

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DEVOTEES KNOCK THE DOORS OF ATHEISTS
Q: Please inform what reaction your blogs have brought in and what developments had taken place since 15 day dead line given by a devotee Mr.Ramesh Chandra Rout had lapsed? N.N: “Again Mr.Ramesh Chandra Rout had mailed me a letter with a request to move these facts to media. India has free media, and these devotees can write or visit or directly present their views to editors, columnists of leading national or Bengali or Oriya newspapers and magazines. My recommendation is not necessary, and it looks strange that these brave men of letters knocking the door of an atheist, instead of having the iron will to approach or flood all the leading news papers with their views. Mr.Rout lauded by Mr. Tushar Mahapatro had enclosed an anonymous letter from another brave devotee of the brave freedom fighter Aurobindo Ghose who left British India for safe haven. This anonymous soldier of the Divine Forces led by Aurobindo Ghose says “Foreigners in the Ashram are against Savitri. [Mirra Alfassa too is a foreigner; they forget their own Divine Mother from Foreign Land] Before Savitri THE RING AND BOOK OF BROWNING was the largest epic poem in any European language having 21,116 lines. Wikipedia, free encyclopedia tells that: The poem is based on a real-life case. Under Roman law at the time, trials were not held in open court but rather by correspondence, whereupon each witness was required to submit a written statement for future adjudication. Browsing in a flea market in Florence in 1860, Browning came across a large volume of these written statements relating to the 1698 Franceschini case, and bought it on the spot. This volume - later known as the Yellow Book, after the colour of its aged covers - struck Browning as an excellent basis for a poem, but he was unable to get any further than the basic idea and often offered it as a subject to other writers, notably Alfred Tennyson, upon which to base a poem or novel. Luckily for posterity, there were no takers, and following his wife's death and his return to England, Browning revived his old plan for a long poem based on the Roman murder case almost eight years after the idea had first struck him. The first book features a narrator, possibly Browning himself, who relates the story of how he came across the Yellow Book in the market and then giving a broad outline of the plot. The next two books give the views and gossip of the Roman public, apparently divided over which side to support in the famous case, who give differing accounts of the circumstances surrounding the case and the events which took place. Book 4 is spoken by a lawyer, Tertium Quid, who has no connection to the case but gives what he claims is a balanced, unbiased view of proceedings. Book 5 sees the start of the testimony from the trial, allowing the accused murderer Franceschini to give his side of the story, Book 6 is the young priest who was accused of being Pompilia's lover, and who asserts no affair took place, that he simply tried to help Pompilia escape her abusive husband; Book 7 is the account of the dying Pompilia, mortally

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wounded but not killed in the attack. The next two books are dry, academic depositions by the two opposing trial lawyers, and are filled with pedantic legal bickering and infinite discussion of tiny, irrelevant points; these are darkly humorous attacks by Browning on the quibbling, unproductive legal system, and have practically no bearing whatsoever on events. Book 10 is perhaps the best-known of the monologues in the poem, as Pope Innocent considers Franceschini's appeal against a wider backdrop of moral issues, and a deep reflection on the nature of good and evil, before rejecting the condemned man's plea. Book 11, which features Franceschini in his cell on "death row" the night before his execution, is similarly well-regarded, with the narrator veering from near-psychotic spleen to begging for his life. Book 12 returns to Browning's own voice, wrapping up the aftermath of the trial and ending the poem. The anonymous devotee continues: After Savitri epic, The Ring and the Book of Browning became the 2 nd largest since Savitri has 23,837 lines as per 1997 edition. Peter Heehs, as planted representative of the community is all out anguished efforts of distorting Savitri by adding, subtracting and deleting lines, changing capital to small letters, changing prepositions, in order to make Savitri, a controversial book to maintain the first gradation of THE RING and BOOK OF BROWNING. After reading this anonymous devotee’s letter, it struck to us atheists, that why should European community plant Peter Heehs, as if European community had no other work to do. It would be easy for European community to plant Mirra Alfassa, to become Divine Mother instead of Mrilani Devi, the wife of Aurobindo, who lost that Mother’s elevated post in the race. A Devotee Refutes my views: Emails instead of Blogs to Put their Views I am a true democrat, welcoming debate. But a devotee had written an email to me, which I will have to reply in length. I am placing my views for public view. I am not writing emails. Nowadays anyone can create a blog and write his views. This brave warrior could very well create his blog and refute my blogs. Then neutral people can read both and in true democratic manner debate of this kind could be placed for everyone’s view. NO ONE WHO READ my blogs has posted their comments there. The mail and its first Para are reproduced here, since at length I will refute him in subsequent blog posts. Alok pandey <taijasalok@yahoo.co.in> todravidaperavai@gmail.com date14 May 2010 22:56 subject: Sri Aurobindo Dear Mr Nandivarman I came across this piece of yours as a forwarded message. I have chosen to respond to it for two reasons. First is my concern for Truth since I find in your piece not just factual errors but gross distortions as well as a number of false and misleading statements. For example you mention that no Tamil has ever been a trustee is a factual lie

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and makes all your other statements suspect to begin with. For your information Amrita and Counouma, both illustrious sons of Tamilnadu have been trustees. You also claim that Sri Aurobindo wrote poorly about Tamil culture and the Sikhs. This is just the very opposite of truth, a plain lie if one may say so. I am attaching a number of passages on the subject just in case you have not read enough and formed your opinion on second hand sources with a vested interest. You also mention that Sri Aurobindo was a racist and he created a divide between the Aryan and the Dravidian type. The truth is just the opposite for in fact he is among the first ones to go at great length to prove that there is in fact no such divide and both share a common root even as he showed to the human kind that we are all linked through a common aspiration and a common fate. This is his letter’s first Para: Counoma is not the illustrious son of Tamilnadu but of Kerala. How come Malayalees and Aryans are Tamils and sons of Tamilnadu? On his other charges read my replies in next blog posts. But I call upon the spineless devotees who are waging battle against Peter Heehs to create their own blogs and make their views. Why is it they want to hide behind the back of atheists and defend their divine masters? Is it not a shame to their noble cause? Those who want to counter my views too can come out in open and defend what they think is truth. Public will appreciate open debate, not the ones practiced now by so called devotees. N.Nandhivarman 19.05.2010

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AURO-DEVOTEES DECADE LONG WAR AGAINST PETER HEEHS.
The Mother’s relationship with Aurobindo Ghose: What the book of Peter Heehs says about it? Pages 326-327: Sometimes when they were alone, Mirra took Aurobindo’s hands in hers. One evening when Nolini found them thus together Mirra quickly drew her hand away. On another occasion, Suresh entered Aurobindo’s room and found Mirra kneeling before him in an attitude of surrender. Sensing the visitor, she at once stood up. There was nothing furtive about these encounters, but they did strike the observer as unusual. Neither Mirra nor Aurobindo were in the habit of expressing their emotions openly. The young men …. were somewhat nonplussed by this turn of events. Paul Richard took it more personally….After a while he asked Aurobindo about the nature of relationship with Mirra. Aurobindo answered that he had accepted her as a disciple. Paul inquired as to what form the relationship would take. Aurobindo said that it would take any form Mirra wanted. Paul persisted: Suppose she claims the relationship of marriage? Marriage did not enter Aurobindo’s calculations, what was important for him was Mirra’s autonomy, so he replied that if Mirra ever asked for a marriage that is what she would have. Paul took the matter with his wife. According to Mirra, recalling the events forty years later, the confrontation was stormy….. Paul became violent, came close to strangling her, and threw the furniture out of the window…. A year later Paul confided to the novelist Romain Rolland that it had been a time of violent crisis in his life. He had been forced to fight a dreadful inner battle, which threw me, alone face to face with death….into the immense and glorious void of the Himalayan Ocean. In his diary Romain Rolland translated this into mundane language: In fact, he wrote, his wife left him. Devotees have compiled such passages and are demanding the author of the book Peters Heehs should be deported. In this struggle what is the latest development? A devotee from Orissa Mr.Ramesh Chandra Rout from Panikoili,Jajpur had sent an appeal to the Managing Trustee of Aurobindo Ashram Trust and the subject as per him is declaration of divinely chosen war against selfishness, misuse of power and money falsehood, conspiracy that have occupied the entire S.Aurobindo Ashram Trust, therefore demanding some clarifications. He also claims New Managing Trust board that shall be worthy of the new age. He had marked copy to Dr.Karan Singh with a note “as true follower of the Mother and Aurobindo you are requested to act for the future of the ashram above

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party politics. Surprisingly the copy is also marked to the known atheist Nandhivarman. Could you tell in nutshell why devotees are opposed to the book of Peter Heehs? With due thanks to the compiled note circulated/ mailed to people including me by devotees, let me narrate, why they oppose the book of Peter Heehs. Peter’s book says on: Childhood: [17] as a rule, however he [A.Ghose] kept to himself. Most of his classmates were too much older than he to be his friends. A few patronized him on account of his childishness, the rest paid him scant attention. He had few of the qualities that English schoolboys find it interesting. Weak and inept on playing field, he was also, by his own account, a coward and a liar. Riding Test: [28] Aurobindo failed to pass his medical examination the first time on account of “something found wrong with his urinary organs” [30] In October the ICS commissioners wrote asking him to fix a date to take his riding examination. He agreed to go on October 26, but did not turn up. An official then asked him to meet the riding instructor to make another appointment. He did not bother to see the man. Called to the office to explain, Aurobindo told a series of lies. [32] He was rejected simply because he did not pass the riding examination. He was not given another chance to pass because he did not follow instructions, keep appointments or tell the truth. Marriage: [56] The usual desire for gratification was presumably a factor in his decision to get married, but it does not seem to have been an important one. His later writings show that his knowledge of human sexuality was more than academic, but the act seems to have held few charms for him. Consummation may have been delayed because of Mrinalini’s youth, his own stoicism, partly innate and partly learned from philosophers such as Epictetus, would have helped him to keep sexual tendencies under check. [425] End note: For Aurobindo’s general knowledge of human sexuality, see his letters to, on sex, which occupy more than 40 pages 1507- 1549, of letters on Yoga. For his experience of maithunandha, see Record of Yoga, 204…. Maithunandha means literally bliss, anandha of coitus, maithuna. In Record it refers to a particular intensity of spontaneous erotic delight, but some references….. “equal to the first movements of actual maithuna anandha” seem to imply knowledge of maithuna.

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Anger: [112] His voluntary self effacement was put to test on December 12, when an officious secretary printed his name as Editorin-Chief where Pal’s name used to be. Aurobindo was furious when he saw it. It gave him publicity he did not want…Hemandra Prasad, who witnessed the outburst, thought Aurobindo was more than just harsh. “Well if you take the clothes away there remains little to distinguish one human radish from another,” he noted in a Shakespearean allusion. A day later, he was more explicit: Babu Aurobindo Ghose is an extremely strange man. And I suspect a tinge of lunacy is not absent in him. His mother is a lunatic. And it is not at all strangenot strange, that is, that madness in Aurobindo’s family might express itself in him as an intensity that exceeded him. Aurobindo Legend: [199] Released from jail after a years confinement, he is like gold thrice tested in fire. Some called him a visionary and a dreamer. Jitendra Lal had no quarrel with that: “Yes Aravindha ghosh is a dreamer-but he has dreamed golden dreams for his country and people-vision of glory and triumph. This article may be said to mark the beginning of Aurobindo legend, which would assume new forms in the years to come…. Critics of Aurobindo could be zealous in detraction as Jitendra Lal was in praise. Annie Beasant again proclaimed him dangerous, even fanatical on account of his refusal to work with any Englishman. Members of the Government used same terms to describe the man they were trying to imprison. Some added that they thought he was slightly off the head: There is madness in his family, wrote the Viceroy to the Secretary of State and he “probably has a bee in his bonnet” Minto seems to have picked up this notion from R.C. Dutt, a one-time friend of Aurobindo’s, who had been asked for information by the Political Agent of Baroda. Arabindo’s mother was off her mind, Dutt volunteered, and Arabindo himself was eccentric. AUROBINDO’s WRITINGS ANALYSED BY PETER HEEHS SONGS TO MYRTILLA [25] One would be ill advised to read, as one of Aurobindo’s biographers did…., as confessions of infatuations with half a dozen girls. Still memory may sometimes have cued his imagination. “Edith” whom he addresses in Night by Sea… was the name of Mr.Drewett’s younger sister in law, who lived with his family in Manchester. URVASIE [50] Written in the late Victorian style of Tennyson and Arnold, it contains little of lasting interest. LOVE AND DEATH

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[52] Twenty years passed before it finally appeared in print. By then the shock of the World War I and the beginning of literary modernism had so transformed the poetic landscape that a late Victorian blank verse narrative had no hope of attracting favorable notice. UPANISHADS [79] The language of Aurobindo’s dialogue is heavy and pedantic, the characters shallow and unconvincing but the work shows evidence of much original thought. VIZIERS AND BASSORA [80] The underlying plot of this wonder tale is one that Aurobindo returned to repeatedly in his dramatic writing: a beautiful young woman, noble but in bondage, and a handsome young hero, sensitive yet strong, fall irretrievably in love. The hero must battle entrenched inferiors to gain his birthright. In the outer world of action, Aurobindo never sought help from anyone. In the imaginary world of his dramas, his protagonist was never without a partner. RODOGUNE [96] A tragedy in verse on the Shakespearean model now seems to be such a throwback that it is hard to evaluate Rodogune as literature. Viewed as drama, it is original and well plotted, owing little to Corneille except basic story. Viewed as poetry, it can hold its own against contemporary plays in verse by Stephen Phillip and Laurence Binyon. Its primary defect is flat allegorical characters. Antiochus never says an ignoble word or does an ignoble deed. Timocles comes across as a comic buffoon, not a tragic figure, while Rodogune is too colorless to inspire either devotion or jealousy. PERSEUS THE DELIVERER [106] Aurobindo turned the story into a Shakespearean romance, complete with clowns, soubrette, soldiers, monsters, royalty and hoi poloi. Even more than Rodogune, Perseus belongs in style and conception to a bygone area. Chained to the rock, Andromeda muses: I will not die! I am too young And life was recently so beautiful It is hard, to hard a fate to bear In the face of such passages, it is easy to dismiss Perseus as intolerably mawkish.

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KARMAYOGIN [203] The philosophical articles take up, in a non-academic way, some of the classic problems of the discipline: the relation between the individual and the cosmos, the puzzle of free will and fate, the origin of significance of evil. His essays on these subjects are clear and well expressed, though not particularly original. Many of them try to harmonize the Upanishads and late Victorian science by means of evolution. Some of his arguments now seem rather quaint. A seed grows into certain sort of tree, Aurobindo wrote, because “tree is the idea involved in the seed’. “ In the light of molecular biology, this is at best a vivid metaphor. LIFE DIVINE 277] How does Aurobindo rank as a philosopher? Most members of the philosophical profession-those who have read him at all-would be loath to admit him to their club. His methods simply do not fit in with the discipline as it is currently practiced. Even Stephen H.Phillips, the author of a sympathetic monograph on Aurobindo’s thought, had to admit that Aurobino wrote the LIFE DIVINE not as a philosopher, but as a spiritual preceptor, in a long tradition of intellectual, but hardly academic gurus. Yet this preceptorial philosopher created a synthesis of spiritual thought that bears comparison with the best of similar systems: Those of Plotinus, Abhinavgupta, and Alfred North Whitehead. SYNTHESIS OF YOGA [295] The Synthesis of Yoga, the work in which he presented his methods [of yoga], is almost abstruse as Life Divine, containing no easy to follow techniques. RENAISSANCE OF INDIA [295] Much of Aurobindo’s Is India Civilized? is starkly dualistic, positioning Indian culture as spiritual, aesthetic, and profound as Western culture as rationalistic, mechanistic and superficial. [296] The Defence of Indian culture is a polemic form from start to finish, as Aurobindo closed his eyes to the critics positive judgments and blasted him for slightest remarks. [297] To Aurobindo Buddhism with its two thousand year history in India, was just an extreme restatement of truths of Veda and Vedanta – a characterization that no Buddhist would accept. VASAVADATTA

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[299] From a literary point of view, Aurobindo’s plays are the least interesting of his works. Biographically speaking they may offer insights into movements of his life. If his earlier plays suggest that he was searching for his ideal life partner Vasavadatta seems to hint that he has found the woman he was seeking and was waiting for the moment when she would join him. AHANA AND OTHER POEMS [301-302] A century after its publication, it is difficult to offer a balanced assessment of Ahana and Other Poems. All of the pieces in the collection, even those written in Pondicherry, bear the stamp of late Victorian romanticism. The ideas in them may not have occurred to a Tennyson or Swinburne, but striking ideas in metrical form do not of themselves make poetry. ….. Cousins wrote… At its best, his poetry stood self- existent in its own authenticity and beauty, at its worst it was poor minted coin of the brain. THE FUTURE POETRY [ 306] By 1920 the Modernists were changing the face of European and American literature, and many of the ideas on which The Future Poetry was based had become antiquated curiosities before any important poet or critic could read the book. Aurobindo’s own poetry, rooted deeply in the soil of 19 th century, was out of date before it saw print. [307] As the modernist movement progressed, Aurobindo became out of touch with contemporary developments in poetry. As a result his poetry and criticism must now be judged by the standards of the past, or else taken –so far with little support- as harbingers of future yet to be glimpsed. COLLECTED POEMS AND PLAYS [389-90] Collected Poems and Plays were politely reviewed in India after its August publication. The Times literary supplement gave the book to Ranjee G Shahani an Indian writer living in London. Unimpressed by Aurobindo’s poetry [his technical devices are commendable, but the music that enchants or disturbs is not there] .Shahani chose to turn his review into the consideration of author’s entire oeuvre… Shahani like Young husband began his review by lamenting that Aurobindo was practically unknown in England and the United States. Both reviewers contrasted this neglect with his growing fame in his own country. Shahani added, that in India “there are no criticisms but only praise “which not frequently rose ‘to a crescendo of adulation’.

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Q: After reading the lengthy passages quoted by devotees as valid reasons to ban the book of Peter Heehs, what do you feel or what is your opinion? N.N: An author, a biographer who had access to all the archival material till date for past four decades, while writing the biography of Aurobindo had not been carried away by the crescendo of adulation but had done his job in a balanced way and Peter Heehs need not be portrayed as Satan or Judas. He should not remain in Aurobindo Ashram and Trustees should not back him, and these demands of the devotees are within their right, and as devotees they cannot assimilate any criticism on a semi-god of their dreams. But as a scholar Peter Heehs had done nothing wrong to put him on par with Salman Rushdie. Cambridge University Press had done right thing in publishing the biography of Aurobindo Ghose. Peter Heehs must quit Ashram and write more and more without any restrictions on his scholarly pursuits. The ban on the book by Orissa Government is like Taliban’s action. Let Orissa Government life the ban on the book. Aurobans like Talibans cannot curtail freedom of expression or evaluation of a philosopher's life and writings. Q: The Tampering of Aurobindo’s works is also a matter of debate for a decade, what do you think about it? N.N: In October 15 th of 1999 issue of Outlook Mr.A.S.Panneerselvan wrote about the tampering charges against Peter Heehs. In fact Mr.Panneerselvan came to my then Romain Rolland Street residence, and first for half a day heard Mr.Srikant Jhivrajani, a great scholar on Aurobindo on the issue of tampering. Srikant though a scholar could not convince in a rationalistic way easily understandable to mundane readers, hence Panneerselvan was in a dilemma. He sought appointment with Mr.Peter Heehs and met him. After few hours, Panneerselvan came convinced in what Peter Heehs had explained. So he had to write giving clean chit to Peter Heehs. He argued with me frankly and told give me some evidence to justify tampering charge. Aurobindo in 1934 had said that an Ashram should have a Teacher or Guru, one where there is no Guru is not an ashram. These lines had been removed in later stages, because to benefit the Trustees, who are not the Gurus. I cited this. Also in Champaklal’s Treasures, there was a group photograph of 1923 devotees wherein my father was there, which in later editions was done away with. These were my grievances. Then what Panneerselvan wrote in Outlook is here for all to read. The question of tampering was hotly debated for a decade by Aurobindo Ashram Beneficiaries Association which published 1, 60,000 pamphlets for this purpose. 160 pamphlets each 1000 copies. Mr.Kamal Dora, the President of the Association tirelessly distributed these pamphlets in Court premises. Of course a Gujrathi ghost wrote those pamphlets, proving its mastery over Aurobindo’s writings. The steam in this campaign of decade evaporated, and then the Biography

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of Peter Heehs is current hot topic. More than defending Aurobindo, the whole campaign of devotees aim to out life long trustees, and I do support this campaign for internal democracy within Ashram. N.Nandhivarman General Secretary Dravida Peravai █Is Aurobindo Ghosh an avatar or reincarnation of God , as claimed by his followers ? Supreme Court had in their verdict admitted him to be only a philosopher and nothing more. Yet his followers propagate the idea that he is an avatar, which is an affront on the decision of the Supreme Court bench. In a bench judgment in the S.P.Mittal versus Union of India (AIR 1983) case Chief Justice V.Chandrachud, Justices P.N.Bhagawathy, V.Balakrishna Erady and R.B.Mishra with the exception of dissenting O.Chinnappa Reddy have made it clear that Aurobindo is only a Poet and Philosopher. The Encyclopedia Britannica (1978 edition) describes Aurobindo Ghosh as “ seer, poet and Indian nationalist who originated the philosophy of cosmic salvation through spiritual evolution, a divine experience that will appear through the development of Gnostic mean to usher in a transcendental spiritual age in which man and the Universe are destined to become divine. Aurobindo’s theory of cosmic salvation, the paths to Union with Brahman is two way streets or channels. Enlightenment comes to man from above while the spiritual mind (super-mind) of man strives through yogic illumination to reach upward from below. When these two forces blend in an individual a Gnostic man is created. This yogic illumination transcends both reason and intuition and eventually leads to freeing of the individual from the bonds of individuality and by extension all mankind will eventually achieve mukthi (liberation) Thus Aurobindo created a dialectic mode of salvation not only for the individual but also for all mankind”. Says the definition. Under the head History of Hinduism, Encyclopedia Britannica says, “Another modern teacher whose doctrines have had some influence outside India was Aurobindo, who began a career as a revolutionary. He with drew from politics, however, and settled in Pondicherry, then a French possession. There he established an ashrama (a retreat) and achieved high reputation as a sage. His followers looked on him as first reincarnate manifestation of super beings whose evolution he prophesized and apparently he did not discourage this belief. After his death, the leadership of the Ashram was taken over by The Mother Madame Mira Richard, a Frenchwoman who had been one of his leading disciples” Well it is the Mira Richard’s husband Paul Richard, whose works Aurobindo translated were one of the reasons for his philosophy to blossom. Let impartial researchers dig deep into the writings of both to arrive at a conclusion who influenced whom? Aurobindo Ghosh, the reincarnation of Lord Krishna according to his followers could not prove his philosophy while he lived. He could use the mastery of the language to mesmerize people but he failed to become a Super human being.

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He passed away like other mortals. While he passed away rumours were spread that there will be a resurrection, a feeble attempt to equalize with Christian beliefs. That too failed, and he is laid to rest at Ashram. His philosophy also is laid to rest there. Yet even after God-man fails in his claims the spiritual business empires built by their followers are keen to keep alive a falsity and a failed promise.

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TAMIL YOGA of TIRUMANTIRAM PREDATES AURO YOGA TAMIL EPIC KAMBARAMAYANA DEFEATS AUROBINDO’s SAVITRI
Mr.Alok Pandey’s email to me will be replied here. I have quoted 2 paragraphs from his letter, which does not mean other paragraphs will not get rejoinders. That will follow. Now quoting two paragraphs I would like to reply to its contents. Alok Pandey writes: “Whatever it is, I like to believe that you are a genuinely ignorant person and not a malicious one. Therefore, I am copying below few of the passages that will be enough to show you that your claims are based upon misinformation. Of course I am writing this only with reference to what you write about Sri Aurobindo. I have deliberately chosen to ignore many other fallacies in your so-called 'logical' conclusions which again surprises me since you claim to be a rationalist but the whole piece is an example in selfcontradictory conclusions and irrational statements. But it is your business not mine to improve your mental acumen and logical faculties. Please do go through the writings of Sri Aurobindo and then if you like I invite you to a public debate on the Idea that Sri Aurobindo brought to the world. I would not of course like to debate on Sri Aurobindo and his life since it is a sign of cheapness and vulgarity to discuss great men in public with a view to degrading them. Small minds discuss people, great minds discuss ideas. What Sri Aurobindo brings to earth is not just an idea but a Power, a Force, a Hope, a Vision and if you cannot appreciate it because it is perhaps too great for your limited thought then the best thing to do is to keep a respectful silence. With goodwill. Alok N: N: I am ignorant, the email writer states. Yes everyone is ignorant, no one knows everything. Our leader Aringnar Anna, founder of DMK, used to say that a politician should know something about everything and everything about something. Yes one cannot know everything. Aurobindo did not know what is in Tamil literature, he is ignorant, and I have not read 23837 lines of Aurobindo’s Savitri and I am ignorant, I admit. Tamils have a great treatise on Yoga. It is said [which we rationalists wont believe] that Saint Thirumoolar lived for 3000 years and wrote one poem every year to preach the Yoga. Tirumanthiram is difficult to be translated. But someone had done it in English. The followers of Aurobindo may not be interested but scholars can compare Aurobindo’s Integral Yoga and Thirumoolar’s Tamil Yoga, and try to find who influenced whom? [The following are not my lines nor I am endorsing it but I have just reproduced about Tirumanthiram, so that non-Tamils can understand N.N] [Quote starts] Thirumanthiram - 104 -

- Introduction Mantra could be interpreted as "the glorious words". The mantras are given a great position in spirituality. These mantras are to be chanted very many times as they have great power in them, which could be used to elevate one spiritually. The glorious mahA mantra na maH shi vA ya is one of the Holy Five Syllables held with great esteem by the devotees of the God. If this yogic scripture itself is called Thirumanthiram, it signifies the glory of this text. This is tenth one in the Tamil Shaivite thirumuRais [meaning Shaivite Scriptures] (1). Of all the ThirumuRais it deals extensively and explicitly with the philosophical aspects. Because of this it is called the shastra by the thirumuRai followers. This was given to us as a boon by the great yogi Saint thirumUlar (2). He transmigrated from his original body to the body of a cowherd man called mUlan and composed these highly rich hymns. In these the saint has given the essence of the highly revered Shaiva tantra texts Agamas. Through his songs we get to know that there are 28 Agamas given by the God and he got through his guru 9 Agamas. The themes of these nine Agamas have been given as nine tantras in this scripture. The nine Agamas he mentions are KAraNAgamam, kAmikAgamam, vIrAgamam, chintyAgamam, vAtulAgamam vyAmalAgamam ,kAlottarAgamam ,suprbhedAgamam ,makuTAgamam This yogi sat in the shade of the papal (arasu) tree and gave one song per annum and thus 3000 songs! The hymns in this holy text are at places very simple to understand and at other places are really tough ones and in some other places they look very simple superficially but actually have a very cryptic deep meaning! So this is a feast for enjoying bit by bit contemplating through its spiritual values. Thirumandiram has nine tantras and an exordium (pAyiram). The topics explained in them are given briefly here. Exordium (Introduction - pAyiram) To start with the saint Thirumuular hails the Lord Shiva, the Supreme. Expressing his humbleness in front of the Limitless Lord Siva, the saint discusses the glory of vedas, Agamas. He also gives an account of his past incidents, guru and also indicates the count of the hymns he composed (3000). First Tantra In this chapter the sage explains about the transient, not lasting characteristics of youth, body and wealth and advices adhere to the discipline

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and good characters. This tantra is ascribed to be the essence of kAraNa Agama. Second Tantra When the individual stands in such a discipline, the Grace bestowed upon by the God is described in this tantra. The purANic events like burning of three cities, blessing viShNu with disc, standing beyond the reach of braHma and viShNu are indicated in this tantra. This is said to be the essence of kAmika Agama. Third Tantra Holding to that Grace of God, the ways to unify the mind with the Supreme is discussed in this tantra. This tantra deals with the aShTanga Yoga, i.e. yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNa, dyAna, samAdi. The essence of vIrAgama is said to be presented here.

Fourth Tantra The splendid mantras and their glory for the seeker who tries to get to a union with the Supreme are explained here. It describes the Holy Five Syllables (panychAkshara), six AdhAra chakras and various other chakras. This is said to deal with the essence of cintya Agama. Fifth Tantra The path tread by the devotees who stand receiving the unparalleled Grace of the God is explained in this chapter. This deals with the charya, kriya, yoga and GYAna disciplines. This is the essence of vAtuLa Agama, it is said. Sixth Tantra The maturing of the seeker by the grace of the guru and the Divine is dealt with in this tantra. The greatness of the holy forms and the Holy Ash is explained here. This tantra is said to be the essence of vyAmaLa Agama. Seventh Tantra The worship procedures that streamline the spring of devotion towards the God are the topics discussed in this chapter. Controlling the senses are also the topics of discussion. kAlOttara Agama's essence is said to be this tantra. Eighth tantra The spiritual benefits that are obtained as one progresses this way towards the Supreme are described in this. Tatvamasi its meaning and the avastas are dealt with in this chapter. This is said to be the essence of suprabeda Agama. Ninth Tantra

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The bliss these matured souls get by the Divine Grace is told in this tantra. Various panchAksharas are described here. sUnya sambashanai is a section of cryptic deep meanings. This tantra is said to be the essence of makuTa Agama. Within the Sanatana Dharma, known today as Hinduism, there are three main sects-Saivism, Vaisnavism and Saktism. Long ago the Sanatana Dharma was none other than Saivism. Over the centuries these other sects have evolved until today they are all known collectively by the world as Hinduism. Saivism was the precursor of the many-faceted religion now termed Hinduism, and there was a time when there were no sectarian divisions. There was only Saivism. Today these three sects do exist as important components of the Hindu faith. Saivism, Vaisnavism and Saktism hold such divergent beliefs and attitudes that they are in fact complete and independent religions unto themselves. Though autonomous, they share in common a vast tradition, a belief in karma, reincarnation and the Deities, and reliance upon the Vedas as their ultimate scriptural authority. Similarly, the Christians, Jews and Moslems-who do not believe in karma or reincarnation-all hold to the Old Testament as a common scripture though they are of different religions. Just as the followers of these religions worship in diverse ways in the church, the mosque or the synagogue, so too have the devotees of Siva, Vishnu and Sakti come to worship separately and uniquely in their own temples. They commonly share the name "Hinduism," while no such common name has evolved to describe the affinity that exists between Christianity, Judaism and Islam, though the relationship is parallel. This is one reason that it is not always understood that within Hinduism there are three major religions which are inaccurately termed sects. Within our Saivite sect, which has roughly three hundred million followers, there are several denominations or sub-sects, all following diverse theologies yet united in their unanimous recognition of Lord Siva as the Supreme God. These sub-sects are related in a close way with the theologian who first codified or organized the doctrine. They are also associated through various regions and languages. There are six main sub-sects in Saivism. The Saiva Siddhanta Church is of the original Saiva Siddhanta expounded by Saint Tirumular, associated with South India. Of the six sub-sects, it is the oldest and closest to the Advaita found in the Upanishads and Agamas. A divergent school within Saiva Siddhanta evolved out of the dualistic interpretations made by the philosopher Meykanda Devar in the Sivajnana Bodham and its commentary, Vartika, one thousand three-hundred years after the original postulations of Saint Tirumular was put forth. This school is also known as Saiva Siddhanta.

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A second sub-sect is known as the Pratyabhijna Saivism of Kashmir, founded by Vasugupta and known also as Kashmir Saivism. A third Saiva sub-sect is Vira Saivism, founded by Basava Deva in Central India, commonly called Lingayat Saivism. The fourth is Pasupata, founded by Nakulisa and now associated with Gujarat. The fifth is Siddha Siddhanta of North India whose founder is Goraksanath; and the sixth Saiva sub-sect is known as Siva Advaita, founded by Sri Kanta in South India. It would be difficult to overstate the importance of the Tirumantiram in Saiva Siddhanta philosophy. In the first place, it is the earliest full statement of Siddhanta, "the end of ends," composed over 2,000 years ago. It is perhaps the most complete and profound exposition of the subtle theology of Saiva Siddhanta ever written, so filled with the esoteric and the abstruse that it has not through its long history been read or studied outside of the conclaves of scholars-though in the last two decades this trend has shifted and will continue now that a complete English edition is available. Within the context of other Saiva scriptures of South India, the Tirumantiram is the tenth of the twelve Tirumurai or "Holy Books." The Tirumurai are collected works in the Tamil language written for the most part during the first millennium A.D. by various Saivite saints and then gathered together in the eleventh and twelfth centuries. They constitute what might be looked upon as a Saiva canon and hymnal in which may be found all forms of spiritual expression from the advaitic principles of non-dualism and Self-Realization to devotional praises to God, Siva. The Tirumurai have come to be regarded as the very life breath of the devotional strength of Saivism. They are second in importance only to the Vedas, Upanishads and Agamas, and they are sung daily in the temples of the Deities throughout South India and elsewhere in the world where Saivites worship. The remaining Tirumurai consist of the Devaram hymns of the Samachariyas-Saints Appar, Sundarar, Sambandar and Manikkavasagar-the Periya Puranam of Saint Sekkilar, and other works. The accomplished and scholarly Dr.B.Natarajan, an internationally known Indian economist and planner, has produced this latest English edition of the Tirumantiram. It is not merely the latest; it is the only complete translation ever made in English. Dr. B. Natarajan has worked in several capacities for the United Nations as well as in government positions in India. He has written many books and articles on economics and agriculture and is deeply involved in the nascent science of futurology. Now he has dedicated himself to bring the ancient Tamil scriptures into English. Besides the Tirumantiram he has undertaken and nearly completed the full works of Saint Thayumanivar. The title of the scripture may be best understood with the help of a few words read from the Introduction: "Tiru in Tamil means 'holy.' The word mantiram (from the Sanskrit mantra) is used in two senses, general and specific. In the general sense it conveys the meaning of devotional prayer composed in special words, e.g. Vedic Hymns. In the special sense a mantra is that which is composed of certain letters arranged in a definite sequence of sounds of which the letters are the representative signs. Here, a mantra may, or may not, convey on its face its meaning. Bija or seed mantras such as Aim, Klim, Hrim have no meaning according to the ordinary use of language. Tirumular

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uses the word 'mantra' in both senses. The title he gave his book originally was Mantra Malai or 'Garland of Mantras.' Here it conveys the sense of a Book of Prayer. Later in subsequent Tantras he elaborately speaks of special mantras for specific deities and special rituals and expounds in full the meaning of the Primal Mantra OM and Five-lettered Siva Mantra-Namasivayaand the ways of intoning it in different contexts. Literally 'mantra' is composed of two syllables, Man or 'mind' and Tra or 'opening or liberation.' That is, Mantra is that which leads to blossoming or liberation of mind or heart. In the fruits of years of difficult and subtle translation from the original Tamil, Dr. B. Natarajan has called the Tirumantiram "a book of Tantra, Mantra, Yantra and Yoga, of prayer and philosophy at once. It is the only authentic work in Tamil on Yoga-Kundalini Yoga especially. It expounds the teachings of Agamas as old as the Vedas... It proclaims the oneness of Godhead and the means to God-becoming by man-Jiva merging in Siva, the Soul in the Over soul. [Quote ends] PETER HEEHS WINS: DEVOTEES RUN FROM DEBATE “I would not of course like to debate on Sri Aurobindo and his life since it is a sign of cheapness and vulgarity to discuss great men in public with a view to degrading them. Small minds discuss people, great minds discuss ideas. What Sri Aurobindo brings to earth is not just an idea but a Power, a Force, a Hope, a Vision and if you cannot appreciate it because it is perhaps too great for your limited thought then the best thing to do is to keep a respectful silence” wrote Mr.Alok Pandey to me. What we have been debating is Aurobindo’s life and devotees are scared about the facts brought out by Peter Heehs, hence they observe respectful silence about his life and want to divert to his philosophical debate. Thus it seems Peter Heehs has upper hand in the debate. The fight is between the Trustees of Ashram and Mr.Peter Heehs backed by them and devotees under numerous self styled leaders of Aurobindo’s movement. First of all they say Aurobindo’s life history had been distorted and Aurobindo Ghose defamed by Peter Heehs through his book The Life of Aurobindo. It had been published by reputed publishing house Cambridge University Press. Peter Heehs had based all his words, facts, statements on the foundation of numerous evidences he got in the archives of ashram with which he is associated for four decades. No one else can be in better position by way of reference gathering than Mr.Peter Heehs. These self styled leaders of the dissenting group, must challenge Peter Heehs to come at a common platform wherein Mr.Kushwant Singh, Mr.Kuldip Nayyar, Mr.Karan Singh, Mr.M.J.Akbar, Ms.Arundathi Roy , Mr. Edamarugu, Mr.Narendra Nayak both of Indian Rationalist Forum, TV anchors will be present and Peter Heehs can defend himself, and these people can accuse him. Only through such public debate either in television or in any university even in Delhi, Peter Heehs can explain his justification for the accusations of the devotees. Faith alone is not

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enough Facts are the foundation of history. We cannot exterminate Peter Heehs; neither is he Salman Rushdee to be out cast by a country. TAMIL EPIC IS THE LENGTHIEST: Regarding what I wrote or write there can be debate in net. The opposition can create blogs to counter my views. Silent majority in the literary world will be the judges for this debate. The claim that Aurobindo Ghose wrote the lengthiest epic in the world is false. Poet Kamban wrote Kamba Ramayana with 12000 poems each containing approximately 4 lines. Then Tamil Epic, Kamba Ramayana has 48,000 lines, thereby defeats Aurobindo’s epic Savitri which has 23,837 lines in size as per the anonymous letter of a devotee to me... Though there is dispute whether Kamban wrote 10000 or 12000 poems, whichever be decided later, he is the front runner defeating Aurobindo in the race. To be precise even after 2000 years one Aurobindo could only touch halfway mark attained by Tamil Poet Kamban. Nowhere in literary world people evaluate an epic with lines as yardstick, yet the followers of Aurobindo stick to that kind of evaluation. So we proclaim that Tamil epic Kamba Ramayana is the lengthiest epic than Aurobindo’s Savitri, and Tamils claim the first place defeating Aurobindo’s Savitri and Ring and the book of Browning with 21,116 lines in the race. N.Nandhivarman

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FIND A LEADER FROM WITHIN: TAKE YOUR STRUGGLE TO PROTEST STAGE
Q: Mr.Tushar Mahapatra of Savitri Era Forum had hailed Mr.Ramesh Chandra Rout of Orissa, as leading fighter on behalf of the devotees. Could you tell what are the explanations Mr.Ramesh Chandra Rout had sought from His Excellency The Managing Trustee of SAAT? According to Mr.Ramesh Chandra Rout: 1. How Mr. Peter Heehs has been permitted by the Ashram Trust to collect all the records from Ashram Archives department to print such shameless book. So what is the Ashram Trust’s position regarding copy right violation and theft of intellectual property by Peter Heehs? If he is permitted, then the copy of the letter may please be sent to me. 2. Before publishing such an anti-national and anti-spiritual book whether ashram trust issued permission for publishing in foreign country? If so, then the copy of the approval letter may please be sent to me. 3. Whether the Managing Trustee and other members of SAAT have gone fully the book “The Lives of Aurobindo” written by Peter Heehs? If yes, then what is their opinion? And what action they have taken against Mr. Peter Heehs who is an arch enemy of Indian culture and spirituality, religion and Aurobindo and the Mother and their teachings? The copy of such book may be sent to me. 4. Whether Mr.Peter Heehs is continuing in Ashram even after such offensive work against Aurobindo and the Mother and their world wide devotees? 5. What is Ashram Trust’s position and view on the matter of cancellation of Peter Heehs visa and his deportation? Please see the W.P 24599109 in Chennai High Court and the reply to that letter may please be sent to me. 6. Is there any law of Ashram Trust that one can live in ashram even after his serious offensive work against the Aurobindo and Mother and Indian spirituality, nationality and religion? The copy of the bylaw of the Ashram Trust may please be sent to me. 7. Is there any law of ashram trust if any ashramite will go against Mr. Peter Heehs writer of the book Lives of Aurobindo, then he/she will be threatened and punished, and Mr.Peter Heehs will be blessed? 8. The reply of Abala Mohanty, one ashramite, a true lover of Aurobindo and Mother whose heart is crying for such offensive writing, is correct or not, what is your reply to her letter, and the copy of your replied letter may please be sent to me.

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9. In spite of several letters of Pranab Kumar Bhattacharya who is a true son of Mother and Aurobindo, you have avoided to consult senior advocates and did not care to the letters of Pranabda to send legal notices to stop sales of the book all over the world and to take immediate appropriate action on 5 counts of criminal violations and legal opinion on violation of copy right. What is the cause of such Christian human Peter Heehs loving attitude instead of divine love? 10. Your arrogance, proud ness have gone to the climax when you disregarded the allegation that letter signed by five hundred Ashramites to remove Peter from Ashram , and Batti tore the papers you have threw the papers is it correct ? You treat ashramites as your servants thinking that they can do nothing against your arrogance, proud ness, treachery and conspiracy and Peter loving attitude. So the divine finally acute action has now become absolutely necessary as you have transgressed all inhuman activities as Managing Trustee of SAAT….. thus wrote Ramesh Chandra Rout to the Managing Trustee on 21.4/2010 marking copies to Dr.Karan Singh and known atheist and opponent of all god men Nandhivarman. Q: What do you think about Tushar Mahapatra’s Savitri Era Forum hailing Mr.Ramesh Chandra Rout? N.N: The followers of Aurobindo have yet to find a leader to lead their struggle. The Great Mr.Pranab Kumar Bhattacharya was one leader who could have led the struggle but he chose to keep low profile and fight within till he breathed his last. Supreme Court lawyer Bijan Ghosh has all the credentials to lead the struggle including the Ghosh tag, and he also wrote Slandering thy Mystery, a book on the topic of tampering of Aurobindo’s works. I took him along with Mr.P.P.Raghavachari to the house of Tushar Mahapatra. All through the way I told you all seem to have one purpose, why remain a divided house. Form broad alliance of Aurobindonians and carry the struggle. But the meeting ended a failure when Mr.Bijan Ghosh got up unable to patiently hear Mr.Tushar. So each fighting alone is the curse, which keeps Trustees at the helm for 15 years since internal struggle started. The first attempt was formation of Aurobindo Ashram Inmates Association. The Registrar of Societies refused to register it, and on my advice, the inmates went to Court and won the right to association to resolve the problems of inmates within ashram in a democratic manner. Four people Mr.Bilo chand Parida, who appeared as leader of struggle and Mr.Kamal Dora, Mr.Srikant Jhivrajani and Mr Dilip Agarwal were expelled from ashram. Then also on my advice they fought it legally and won back their status within ashram. But within few days of this victory Mr.Parida did not even wish me in the beach, and told his other friends, we have won, why should we hobnob with Nandhivarman. Only two members Mr.Srikant and Mr.Kamal Dora had the courtesy and decency to wish and talk whenever we meet. Then Inmates Association started to slowly go soft on Trustees and inmates struggle. Hence Aurobindo Ashram Beneficiaries Association came up. As fear of expulsion haunted, no one came to head it. Mr.D.Kamal Dora, illiterate but a tribal from Orissa who had the iron will came forward to head it. Others hiding behind

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him were writing volumes and volumes. That great warrior once again was expelled. Through court orders he got back his food and shelter. He was a single man army distributing 1, 60,000 pamphlets while spineless inmates will be rejoicing that their woes are reaching the public. I cautioned him, court reprieve is temporary; ashram trust may one day throw you out. Now while you enjoy food and shelter as per court directive, be a watchman in a library, where you will get a room for you as shelter and pocket money. He did not accept, it is typical for all inmates. They won’t go to work. They will totally depend on Trust for food and shelter, and all revolts from within are broken with food as weapon. I told that even beggars get food, come out work anywhere be prepared for expulsion. Ultimately Kamal Dora lost court case, is expelled. He had joined Christianity and got shelter in a Christian old age home. If Aurobindo’s followers fail to protect the one scape-goat who they pushed to the forefront of the battle, how can they win the war against cash rich Trustees? Having recorded the bitter truth and with publishing the picture of OUTLOOK story on the first open revolt of inmates, I would say that there are scholars who can lead the struggle but are afraid to come to forefront. My friend Srikant Jhivrajani is a wealthy Gujarathi, and a scholar but is hiding like guerilla, and looking for other guerrillas to launch salvos. Mr.Gopal Bhattacharya was aspiring to be trustee but is not leading the battle from forefront. Now Mr.Rout says 500 inmates have written a letter which was torn by Trustees. Can’t these 500 inmates go on sit in strike in Samadhi tearing the book they hate and demand expulsion or deportation of Mr.Heehs? One struggle could win them what they are writing and writing for 15 years. Or let 1500 inmates elect a new trust board and expel current trustees, if at all they are serious in shielding a Divine Master. Why they remain cowards, why none sacrifices, why all shiver to come to forefront? If you all think and rethink and find a leader among yourselves, you can win. Advocate P.P.Raghavachari, once upon a time ashram lawyer who cautioned trust against its misdeeds, fell from favour was expelled, which he stayed through court, was the lone warrior, great genius I am posthumously saluting for his heroic battle till he met with an accident while bathing in sea and passed away. Let men like Raghavachari be found among your followers….. N.Nandhivarman General Secretary, Dravida Peravai.

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Ashram Struggle: Looking Back: Legal Archives REPORT OF ADVOCATE COMMISSION IN RAHGAVACHARI CASE IN THE COURT OF THE PRINCIPAL PONDICHERRY I.A. No. 757/2004 IN O.S. No. 156/2004 DISTRICT MUNSIF AT

1. Sri Aurobindo Ashram Trust, Rep. by its Managing Trustee, Manoj Dass Gupta. 2. Manoj Dass Gupta 3. Veda Prakash Johar 4. Dr. Dilip Kumar Datta 5. Avindash Patel @ Albert 6. Prabakar Rapanagunta @ Batti . . . Petitioners / Defendants. Vs. P.P. Raghavachari . . . Respondent / Plaintiff REPORT FILED BY THE ADVOCATE – COMMISSIONER

SCOPE OF WARRANT : “To handover the properties immediately on restoration of accommodation for the petitioner”. NOTICE TO PARTIES : Pursuant to the warrant issued by this Hon’ble Court, notice, dated 27.4.2004 was duly served to both parties and their respective counsel, to enable execution of the warrant on 28.4.2004. Notices with regard to subsequent dated were also duly given in the respective spot reports. (Memo of notice and spot reports are filed herewith). DATED OF EXECUTION OF WARRANT : The warrant was executed on 28.4.2004, 4.5.2004, 5.5.2004, 7.5.2004, 11.5.2004, 12.5.2004 and 15.5.2004. REPORT In pursuance of the Warrant of Commission issued by this Hon’ble Court and as per the order passed by this Hon’ble Court in the Memo, dated 19.4.2004, filed by me, I executed the warrant of commission at the plaintiff’s accommodation approximately between 3.00 p.m and 8.00 p.m. on 28.4.2004, 4.5.2004, 5.5.2004, 7.5.2004, 11.5.2004, 12.5.2004 and 15.5.2004, on which dates and place, the plaintiff was handed over possession of his belongings. It took 31½ hours for me to complete my mission. On these dates, the plaintiff was given possession of 1326 items of properties in the presence of both the counsels for the plaintiff and the defendant. During that time, the plaintiff refused to receive 22 items of properties stating that they do not belong to him.

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The list of 1326 items that were handed over to the plaintiff are enclosed in - 2 -separate sheets and so also, the 22 items that were refused by the plaintiff are listed in separate sheets. On 28.4.2004 I handed over items 1 to 213 to the plaintiff. For want of time, it was adjourned to 4.5.2004. On 4.5.2004, items 214 to 381 were handed over to the plaintiff and at that time, the plaintiff refused to receive 5 items, which are listed separately at page 15, stating that they do not belong to him. Again for want of time, the matter was adjourned to 5.5.2004. On 5.5.2005, items 382 to 655 were handed over to the plaintiff. Again for want of time, the matter was adjourned to 7.5.2004. On 7.5.2004, items 656 to 786 were handed over to the plaintiff. Again for want of time, the matte was adjourned to 11.5.2004. On 11.5.2004, items 787 to 1105 were handed over to the plaintiff. Again for want of time, the matter was adjourned to 12.5.2004. On 12.5.2004, items 1106 to 1251 were handed over to the plaintiff and at that time, the plaintiff refused to receive 17 items, which are listed separately in pages 45 and 46, stating that they do not belong to him. Again for want of time, the matter was adjourned to 15.5.2004. On 15.5.2004, items 1252 to 1326 were handed over to the plaintiff and with that, the commission work entrusted to me concluded at 6.30 p.m on 15.5.2004. On 15.5.2004, the defendant reported that they have handed over all the items belonging to the plaintiff and there is nothing more left with them for being handed over to the plaintiff. On the other hand, the plaintiff made an endorsement in the Spot Report, dated 15.5.2004 that some more items are yet to be returned to him and he has specifically mentioned in the endorsement, the serial numbers of those items with reference to the plaint schedule. With the above observations, on completion of my mission as set forth in the warrant, I am filing this Report for the perusal of this Hon’ble Court and I am also returning herewith the Warranted of Commission issued to me by this Hon’ble Court. Dated at Pondicherry on this the 2nd day of June, 2004.

(D. RAVICHANDRAN) Advocate Commission LIST OF DOCUMENTS 1) Warrant of Commission, dated 8.4.2004. 2) Memo of Notice dated 15.4.2004. 3) Memo of instruction, dated 16.4.2004, given by counsel for petitioner / dedfendant. 4) Memo of Notice, dated 27.4.2004. 5) Spot Report, dated 28.4.2004. 6) Spot Report, dated 4.5.2004. 7) Spot Report, dated 5.5.2004.

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8) Spot Report, dated 7.5.2004. 9) Spot Report, dated 11.5.2004. 10) Spot Report, dated 12.5.2004. 11) Spot Report, dated 15.5.2004. 12) List of items handed over to respondent / plaintiff containing 49 pages. (D. RAVICHANDRAN) Advocate Commission

IN THE COURT OF THE PRINCIPAL PONDICHERRY Present : Thiru. N. VENKATAVARADAN, B.L., Principal District Munsif Friday, the 18th day of June, 2004. I.A. No. 1344/2004 in O.S. No. 156/2004

DISTRICT

MUNSIF

AT

P.P. Raghavachari S/o. P.P. Sriramachary, Hindu, aged about 40 years, inmate of Sri Aurobindo Ashram and temporarily at C/o. Mothilal, Goda and Kalliat, INA, No. 6, (New No. 11). I Floor, Kannadasan Road, T. Nagar, Chennai - 600 017. . . . Petitioner / Plaintiff Vs. 1. Sri Aurobindo Ashram Trust, Rep. by its Managing Trustee, Manoj Dass Gupta, having its registered office at Sri Aurobindo Ashram, Pondicherry. 2. Manoj Dass Gupta, S/o. Narendra Nath Das Gupta, Hindu, aged about 70 years, Managing Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 3. Veda Prakash Johar, S/o. Banarasi Das, Hindu, aged about 75 years, Trustee of first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 4. Dr. Dilip Kumar Datta, S/o. Dhirandra Kumar Datta, Hindu, aged about 73 years, Trustee of first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry.

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5. Avindash Patel @ Albert, S/o. Ambalal Patel, Hindu, aged about 81 years, Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 6. Prabakar Rapanagunta @ Batti Hindu, aged about 69 years, Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry.

. . . Respondents / Defendants.

This is a petition field by the petitioner for interim injuction restraining the respondents, their henchmen, agents and servants from interfering in anyway in the work of the petitioner in the Ashram Dining Room and in the peaceful enjoyment of the basic amenities like food, clothing and shelter and facilities like access to thellbrary, P.E.D. grounds, laundry etc. of the petitioner till the disposal of the suit. The petition was presented on 19.4.2004 and filed on 27.4.2004. This petition coming on this day for hearing in the presence of Thiru. J. Cyril Mathias Vincent, counsel for the petitioner / plaintiff and Tvl. C.S. Narasimhan, K. Palaniappan and V. Govindaradjou, counsel for the respondents / defendants and upon hearing both sides and upon perusing the case records, this court made the following :DECREETAL ORDER This court doth order and decree :1. That the interim injunction is hereby granted by restraining the respondents, their henchmen, agents and servants from interfering in any way in the work of the petitioner in the Ashram Dinning Room and in the peaceful enjoyment of the basic amenities like food, clothing and shelter and facilities like access to the library, P.D.D. gounds, laundry etc. of the petitioner till the disposal of the suit. 2. That there shall be no order as to costs. Given under my hand and seal of this court, on this the 18th day of June, 2004.

(N. VENKATAVARADAN) PRINCIPAL DISTRICT MUNSIF PONDICHERRY.

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IN THE COURT OF THE PRINCIPAL PONDICHERRY Present : Thiru. N. VENKATAVARADAN, B.L., Principal District Munsif Monday, the 5th day of April, 2004 I.A. No. 661/2004 in O.S. No. 156/2004

DISTRICT

MUNSIF

AT

P.P. Raghavachari S/o. P.P. Sriramachary, Hindu, aged about 40 years, inmate of Sri Aurobindo Ashram and temporarily at C/o. Mothilal, Goda and Kalliat, INA, No. 6, (New No. 11). I Floor, Kannadasan Road, T. Nagar, Chennai. . . . Petitioner / Plaintiff Vs. 1. Sri Aurobindo Ashram Trust, Rep. by its Managing Trustee, Manoj Dass Gupta, having its registered office at Sri Aurobindo Ashram, Pondicherry. 2. Manoj Dass Gupta, S/o. Narendra Nath Das Gupta, Hindu, aged about 70 years, Managing Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 3. Veda Prakash Johar, S/o. Banarasi Das, Hindu, aged about 75 years, Trustee of first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 4. Dr. Dilip Kumar Datta, S/o. Dhirandra Kumar Datta, Hindu, aged about 73 years, Trustee of first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 5. Avindash Patel @ Albert, S/o. Ambalal Patel, Hindu, aged about 81 years, Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 6. Prabakar Rapanagunta @ Batti Hindu, aged about 69 years, Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry.

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. . . Respondents / Defendants.

This is a petition field by the petitioner for directing the respondents to return / handover the records and valuables mentioned in the list of the petitioner byway of Mandatory injunction. The petition was presented on 2.3.2004 and filed on 3.3.2004. This petition coming on this day for hearing in the presence of Thiru. J. Cyril Mathias Vincent, counsel for the petitioner and Tvl. C.S. Narasimhan, K. Palaniappan and V. Govindaradjou and Nirmal, C. Swain, counsel for the respondents and upon hearing both sides and upon perusing the case records, this court made the following :DECREETAL ORDER This court doth order and decree :1. That the petition be and the same is hereby allowed by directing the respondents to return / handover the records and valuables mentioned in the list to the petitioner by way of mandatory injunction. 2. That there shall be no order as to costs. Given under my hand and seal of this court, on this the 5th day of April, 2004.

(N. VENKATAVARADAN) PRINCIPAL DISTRICT MUNSIF PONDICHERRY.

IN THE COURT OF THE PRINCIPAL PONDICHERRY Present : Thiru. N. VENKATAVARADAN, B.L., Principal District Munsif Monday, the 5th day of April, 2004 I.A. No. 660/2004 in O.S. No. 156/2004

DISTRICT

MUNSIF

AT

P.P. Raghavachari S/o. P.P. Sriramachary, Hindu, aged about 40 years, inmate of Sri Aurobindo Ashram and temporarily at C/o. Mothilal, Goda and Kalliat, INA, No. 6, (New No. 11). I Floor, Kannadasan Road, T. Nagar, Chennai. . . . Petitioner / Plaintiff

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Vs. 1. Sri Aurobindo Ashram Trust, Rep. by its Managing Trustee, Manoj Dass Gupta, having its registered office at Sri Aurobindo Ashram, Pondicherry. 2. Manoj Dass Gupta, S/o. Narendra Nath Das Gupta, Hindu, aged about 70 years, Managing Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 3. Veda Prakash Johar, S/o. Banarasi Das, Hindu, aged about 75 years, Trustee of first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 4. Dr. Dilip Kumar Datta, S/o. Dhirandra Kumar Datta, Hindu, aged about 73 years, Trustee of first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 5. Avindash Patel @ Albert, S/o. Ambalal Patel, Hindu, aged about 81 years, Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry. 6. Prabakar Rapanagunta @ Batti Hindu, aged about 69 years, Trustee of the first defendant Trust herein, and residing at Sri Aurobindo Ashram, Pondicherry.

. . . Respondents / Defendants.

This is a petition field by the petitioner under order Rule 1 and 2 r/w section 151 of C.P.C. for an interim mandatory injunction directing the respondents to restore his accommodation at I floor at No. 15, Sri Aurobindo Street at Pondicherry til the disposal of the suit to enable him to continue his Sadhana in Sri Aurobindo Ashram. The petition was presented on 1.3.2004 and filed on 3.3.2004. This petition coming on this day for hearing in the presence of Thiru. J. Cyril Mathias Vincent, counsel for the petitioner and Tvl. C.S. Narasimhan, K. Palaniappan and V. Govindaradjou and Nirmal, C. Swain, counsel for the

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respondents and upon hearing both sides and upon perusing the case records, this court made the following :DECREETAL ORDER This court doth order and decree :1. That the petition be and the same is hereby allowed by granting interim mandatory injunction directing the respondents to restore his accommodation at I floor at No. 15, Sri Autobindo Street, at Pondicehrry till the disposal of the suit to enable him to continue his sadhana in Sri Autobindo Ashram. 3. That there shall be no order as to costs. Given under my hand and seal of this court, on this the 5th day of April, 2004. (N. VENKATAVARADAN) PRINCIPAL DISTRICT MUNSIF PONDICHERRY. IN THE COURT OF THE PONDICHERRY I.A. /2004 in O.S. No. 156/2004 PRINCIPAL DISTRICT MUNSIF AT

P.P. RAGHAVACHARI . . . Petitioner / Plaintiff Vs. 1. SRI AUROBINDO ASHRAM TRUST, Rep. by its Managing Trustee, Manoj Dass Gupta. 2. MANOJ DASS GUPTA 3. VEDA PRAKASH JOHAR 4. DR. DILIP KUMAR DATTA 5. AVINDASH PATEL @ ALBERT 7. PRABAKAR RAPANAGUNTA @ BATTI . . . Respondents/Defendants. AFFIDAVIT OF PP RAGHAVACHARY I, PP RAGHAVACHARY, s/o. PP Sriramachary, Hindu, aged about 40 years, inmate of Sri Aurobindo Ashram and temporarily at C/o. Mothilal, goda and Kalliat, ‘INA’, No.6, (New No. 11), I Floor Kannadasan Road, T. Nagar, Chennai – 600 017, and having come over to Pondicherry for the purpose of swearing this affidavit, do hereby solemnly affirm and sincerely state as follows : 1. I am the petitioner herein and the plaintiff in the suit I had filed the suit for (a) a declaration that the act of the respondents in forcibly and illegally dispossessing me break opening and removing my valuables, personal

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effects and other articles from my residence at No. 15, 1st Floor, Sri Aurobindo Street, Pondicherry – 605 001, insisting to sign on blank papers and refusal to deliver / return my belongings as illegal, arbitary, contrary to law and principles of ntural justice, (b) for a consequential direction to the defendants for restoration and restitution of my accommodation / shelter at No. 15, 1st Floor, Sri Aurobindo Street, Pondicherry – 605 001, articles and other personal effects, mentioned in the list herein to me by way of a mandatory injunction, (c) by directing the defendants herein to pay a sum of Rs. 10,000/- (Rupees Ten thousand only) as liquidated damages for illegal and forcible dispossession, illegal removal of the personal effects, articles and other valuables, described in the list herein, and for illegally retaining them and refusing to return the same to me, (d) by restraining the respondents, their men, agents henchmen, servants and / or any person claiming under them from causing any disturbance to me and to my life at Sri Aurobindo Ashram, Pondicherry as an inmate including attempts to illegally and arbitrarily expel me from Sri Autobindo Ashram by way of a permanent injunction, (e) to award exemplary costs under section 35 A of C.P.C. The averments in the plaint may please be read together with this affidavit and treated as part and parcel of this application. 2. I humbly submit that the respondents herein have illegally removed my valuables, personal effects and academic records from my residence and have retained them. The respondents herein refused to return my valuables, personal effects and academic records when I approached the respondents on 15.02.2004 and claimed my articles. 3. I also submit that the list of articles mentioned in the list herein are my academic records and the respondents, out of spite and vengeance, are likely to destroy the records and valuable items and would cause irreparable loss, hardship and damage to me. The respondents herein have no right to retain the records and valuables belonging to me and mentioned in the list herein. The records and valuables are only part of the items and personal effect belonging to me and the entire list of articles, personal effects and things is furnished in the plaint. I reserve the right to claim them as and when required by me. The list of records and valuables mentioned in the list herein are claimed from the respondents to prevent them from respondents to prevent them from destroying the records and valuables. 4. Hence I pray this Hon’ble Court to pass an exparte order directing the respondents herein to return / handover the records the records and valuables mentioned in the list herein to me, before this Hon’ble Court, by way of mandatory injuction and pass such further orders as this Hon’ble Court may deem fit nad proper and render justice.

Solemnly affirmed and signed Before me on this the 01st day BEFORE of March 2004 ADVOCATE – PONDICHERRY

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IN THE COURT PONDICHERRY

OF

THE

PRINCIPAL

DISTRICT

MUNSIF

AT

I.A. /2004 in O.S. No. 156/2004

P.P. Raghavachari . . . Petitioner / Plaintiff Vs. 1. Sri Aurobindo Ashram Trust, Rep. by its Managing Trustee, Manoj Dass Gupta. 2. Manoj Dass Gupta 3. Veda Prakash Johar 4. Dr. Dilip Kumar Datta 5. Avindash Patel @ Albert 6. Prabakar Rapanagunta @ Batti . . . Respondents/Defendants. PETITION FILED U/O XXXIX RULE 1 & 2 R/W S. 151 OF CPC For the reasons stated in the accompanying affidavit it is prayed that this Hon’ble Court may be pleased to pass an exparte order directing the respondents herein to return/handover the records and valuables mentioned injunction and pass such further orders as this Hon’ble Court may deem fit and proper and render justice.

DATED AT PONDICHERRY ON THIS THE 01ST DAY OF MARCH 2004.

COUNSEL FOR PETITIONER / PLAINTIFF

LIST OF ARTICLES & PERSONAL EFFECTS No. Description 01 B.L. Degree Certificate 02 B.L. Enrolment Certificate 03 B.Sc. Certificate 04 10th Class Pass Certificates 05 Mark Lists B.I. degree, Intermediate, 10th – 12 sheets 06 Postal Savings passbook (MIS) 07 Prosperity book for the year 2003 08 Sri Aurobindo’s Collected Works (Ed. 1972) 30 volumes 09 The Mother’s Collected Works (Ed. 1978) 17 volumes 10 The Mother’s (Agenda (13 volumes) 11 Kapali Sastri’s Collected Works (12 volumes)

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12 M.P. Pandit’s Entire works including selected works (about 200 books) 13 Books on classical music (Nos. 30) 14 Vivekananda’s Collected works (Nos. 8) 15 General Books including classics (Nos. 200) 16 Law books (Nos. 200) 17 Jewelry (1 gold chain & 2 rings + 1 silver plate) 18 Cash Rs. 7586-50 19 L.G. Golden Eye 21" Color T.V. worth Rs. 14,500/20 Philips MP 3 music system worth Rs. 18,000/21 Mercury Music Sound system worth Rs.7,000/22 Bajaj Geyser (Electric water heater) worth Rs. 5,000/23 Godrej Almirah worth Rs. 5,000/24 Steel book shelves (Nos. 2) worth Rs. 8,000/25 Digital camera (sony) 26 Personal legal files of (Nos. 2) and vehicle original records of K.K. Saba. 27 Personal legal files of Dr. Vimala Devil 28 Personal legal files of Dr. Kiran (HRCOP No. 14/1992) 29 Legal files (Nos. 2) of A.S. Rao – Sales Tax Appeals. 30 MP3 Disk Man 31 Personal legal files (Nos. 3) and other files (Nos. 7) 32 Personal income tax records 33 Personal files and rent control books of the plaintiff 34 Alaram Clock 35 Digital wrist watch

IN THE COURT OF THE PONDICHERRY I.A. /2004 in O.S. No. /2004

PRINCIPAL

DISTRICT

MUNSIF

AT

P.P. RAGHAVACHARI . . . Petitioner / Plaintiff Vs. 1. SRI AUROBINDO ASHRAM TRUST, Rep. by its Managing Trustee, Manoj Dass Gupta. 2. MANOJ DASS GUPTA 3. VEDA PRAKASH JOHAR 4. DR. DILIP KUMAR DATTA 5. AVINDASH PATEL @ ALBERT 6. PRABAKAR RAPANAGUNTA @ BATTI . . . Respondents/Defendants. AFFIDAVIT OF PP RAGHAVACHARY I, PP RAGHAVACHARY, s/o. PP Sriramachary, Hindu, aged about 40 years, inmate of Sri Aurobindo Ashram and temporarily at C/o. Mothilal, goda and Kalliat, ‘INA’, No.6, (New No. 11), I Floor Kannadasan Road, T. Nagar,

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Chennai – 600 017, and having come over to Pondicherry for the purpose of swearing this affidavit, do hereby solemnly affirm and sincerely state as follows : 1) I am the petitioner herein and the plaintiff in the suit I had filed the suit for (a) a declaration that the act of the respondents in forcibly and illegally dispossessing me break opening and removing my valuables, personal effects and other articles from my residence at No. 15, 1st Floor, Sri Aurobindo Street, Pondicherry – 605 001, insisting to sign on blank papers and refusal to deliver / return my belongings as illegal, arbitrary, contrary to law and principles of ntural justice, (b) for a consequential direction to the defendants for restoration and restitution of my accommodation / shelter at No. 15, 1st Floor, Sri Aurobindo Street, Pondicherry – 605 001, articles and other personal effects, mentioned in the list herein to me by way of a mandatory injunction, (c) by directing the defendants herein to pay a sum of Rs. 10,000/- (Rupees Ten thousand only) as liquidated damages for illegal and forcible dispossession, illegal removal of the personal effects, articles and other valuables, described in the list herein, and for illegally retaining them and refusing to return the same to me, (d) by restraining the respondents, their men, agents henchmen, servants and / or any person claiming under them from causing any disturbance to me and to my life at Sri Aurobindo Ashram, Pondicherry as an inmate including attempts to illegally and arbitrarily expel me from Sri Autobindo Ashram by way of a permanent injunction, (e) to award exemplary costs under section 35 A of C.P.C. The averments in the plaint may please be read together with this affidavit and treated as part and parcel of this application. 2) I humbly submit that I am a devotee and disciple of Sri Aurobindo and The Mother and in the year 1994 for the purpose, of Sadhana of Sri Aurobindo’s Yoga I left my parents, family, property and profession / practice as a lawyer and joined Sri Aurobindo Ashram and with effect from 01.01.1998 my name was included in the ‘Prosperity List’ and I became and inmate (Ashramite) of Sri Aurobindo Ashram I was also provided exclusive accommodation in the 1st Floor at No. 15, Sri Aurobindo Street, at Pondicherry – 605 001 by the respondents from August 2001. I am a beneficiary of Sri Aurobindo Ashram Trust. I have been in settled, effective, protective, peaceful possession and enjoyment of my residence. 3) I humbly submit that in 1994 at first I worked at Ashram Publication Department (Dipti Publication) and later on in 1996 at the ‘Lake Estates’, which is a farm belonging to the Ashram and subsequently I was allotted legal work as an advocate of Sri Aurobindo Ashram. I advised the respondents in legal matters assigned to me from 01.01.1998 to 05.02.2002. 4) I submit that I did not work for monetary gain, reward or remuneration or expectations but as an offering to the Divine and as part of my sadhana at Sri Aurobindo Ashram. I humbly submit that I was also holding Vakalt for the respondent trustees for the cases filed against them in various courts.

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5) However from 05.02.2002 I was constrained to withdraw/ resign from the legal work assigned to me because the respondent trustees failed to follow my advice on legal matters and pending court cases since the respondents herein were acting contrary to the teachings of Sri Aurobindo and The Mother and the spirit of the life within Ashram. The respondents herein failed to follow the professional advice given by me and they entered into questionable and doubtful property transactions besides being service in administrative and financial matters. They also suppressed material information from me. 6) I humbly submit that after I withdrew from the legal work of the respondents, they started harassing, threatening and intimidating me and since I gave support and legal advice to protect an inmate of Sri Aurobindo Ashram from the respondents herein from 22.04.2003 the respondents threatened my life and posed grave danger to my life and safety. Under such circumstances I was forced to leave Pondicherry to escape from possible threat and injury likely to be caused to me by the respondents and their henchmen in order to protect my life. I also informed the police but in vain. 7) I further submit that taking advantage of my absence, which was imposed on the by the respondents, the respondents herein forcibly and illegally broke open into my residence and removed all me belongings, valuables and other personal effects without my knowledge and intimation and by such illegal act the respondent herein have rendered me without any accommodation or shelter. I am also prevented from continuing with my Sadhana at the Ashram. I am put to irreparable loss, hardship and damage. 8) Hence I pray this Hon’ble Court to pass an exparte order of interim injunction directing the respondents herein to restore my accommodation at 1st Floor at No. 15, Sri Aurobindo Street, at Pondicherry – 605 001, till the disposal of the suit to enable me to continue my sadhana in Sri Aurobindo Ashram and pass such further orders as this Hon’ble Court may deem fit and proper nad render justice. Solemnly affirmed and signed Before me on this the 01st Day BEFORE of March 2004 ADVOGATE – PONDICHERRY

IN THE COURT PONDICHERRY

OF

THE

PRINCIPAL

DISTRICT

MUNSIF

AT

I.A. /2004 in O.S. No. 156/2004 P.P. Raghavachari . . . Petitioner / Plaintiff Vs. 1. Sri Aurobindo Ashram Trust, Rep. by its Managing Trustee, Manoj Dass Gupta.

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2. Manoj Dass Gupta 3. Veda Prakash Johar 4. Dr. Dilip Kumar Datta 5. Avindash Patel @ Albert 6. Prabakar Rapanagunta @ Batti . . . Respondents/Defendants.

PETITION FILED U/O XXXIX RULE 1 & 2 R/W S. 151 OF CPC For the reasons stated in the accompanying affidavit it is prayed that this Hon’ble Court may be pleased to pass an exparte order of interim mandatory injunction directing the respondents herein to restore my accommodation at 1st Floor at No. 15, Sri Aurobindo Street, at Pondicherry – 605 001, till the disposal of the suit to enable me to continue my sadhana in Sri Aurobindo Ashram and pass such further orders as this Hon’ble Court may deem fit and proper and render justice.

DATED AT PONDICHERRY ON THIS THE 01ST DAY OF MARCH 2004.

COUNSEL FOR PETITIONER / PLAINTIFF IN THE COURT OF THE PRINCIPAL PONDICHERRY I.A. 757/2004 in O.S. No. 156/2004 DISTRICT MUNSIF AT

SRI AUROBINDO ASHRAM TRUST, Rep. by its Managing Trustee, and Five others . . . Petitioners

P.P. RAGHAVACHARI . . . Respondent

To Mr. D. RAVICHANDRAN Advocate – Commission Pondicherry. Sir, You may kindly so over to the place at “Terrains Jeralad” at No. 14, Dr. Ambedkar Street, Kuruchikuppam, Pondicherry – 12, (Next to PWD Pumping Station0 take inventory of the moveable and deliver them to the respondent

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kindly inform the other side, the respondent accordingly and proceed with the execution of the warrant. Pondicherry 16.04.2004 COUNCIL FOR PETITIONER

Posted by nnandhivarman on 2010-05-27 07:48:53 | Rating: | Views: 21

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ASHRAM RULES X-RAYED DEVOTEES COMMENTS ON RULES OF THE SRI AUROBINDO ASHRAM” [Publisher’s Note: I am an atheist. I dont subscribe to the philosophy or ideals of Aurobindo. But being in Puducherry, I had supported the struggle for internal democracy and human rights within Ashram for more than 15 years. This struggle reported by local media and national press had yet to be compiled. I am placing all materials I have for the devotees to do that compilation. A devotee's comments on Ashram Rules, commented years before, is given below..... N.Nandhivarman] “…The first comprehensive list of rules appeared around 1930; modified versions of it came out in 1933,1938 and 1950.In 1965 the Mother made a new list of rules. Most of these rules are not well known…” It is an admitted fact that most of these rules are not well known. It means that these rules are not in vogue. It also implies that these external rules are suggestive and meant for one’s own guidance. In fact this aspect is clear from Sri Aurobindo’s own words which is reproduced in page 4 of the instant booklet of which Rule 4 reads: “…4. There are no external rules, except those made from time to time for inner discipline of the Asram…” In fact the Trustees should set themselves as examples before they impose any external rules. Of the present 5 Trustees not one Trustee is setting himself as an example before he imposes external discipline expects from others. Trustees not setting themselves as examples and imposing external discipline on others are contrary to the Teachings of the Masters. Page 1 Part I Rules of the Ashram A Historical Survey The publishers are not very clear when they say ambiguously “…Some of the rules are known to have been written by Sri Aurobindo or else taken almost verbatim from his letters. Sri Aurobindo revised rules on two of the lists and may have revised others.” “….In 1971 she signed a list of five rules that was probably formulated by one of her secretaries…” Page 3 Early Rules 1927-1929 Sri Aurobindo Ashram Pondicherry Rule 4 Reads: “4. The conditions for admittance as a member of the Asram are:- the call to the way and spiritual purpose of this Yoga; an entire and one-minded readiness for surrender and the giving up of all else for the One Truth; acceptance by Sri Aurobindo and the Mother.”

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The present Trustees neither have the insight nor an effort in that direction to know whether the intending seeker has “the call to the way and spiritual purpose of this Yoga…” Page 5 Rules and Regulations of the Ashram c.1930 Rule 6 Reads: “6. Nothing should be sent out for publication(contributions to newspapers and magazines or books) without having been first submitted to Sri Aurobindo for approval.” In fact the above rule is grossly abused by the Trustees themselves. The Trustees are always biased in invoking this rule according to their whims and fancies. The Trustees have promoted and encouraged all kinds of stupid publications by 1. Manoj Das(reply in The Statesman), 2. Peter Heehs(reply in the “Outlook”), 3. Subrato(reply in “Outlook”) and 4. Soumya Bableshwar(reply in “News Pondicherry’), just to support their wrongful actions. Rule 7 Reads: “7. Sri Aurobindo’s work is purely spiritual. Anyone entering the Asram as a member must abstain from political connections or activities.” The above rule is utterly abused by the Trustees themselves. Nowadays whenever a politician visits the Ashram, Matri/Puru/Soumya/Vasant will be deputed to take personal care of him. The hospitality extends beyond all permissible limits just for the purpose of safeguarding the positions of the Trustees. This practice was decried by both the Mother and Sri Aurobindo. Page 6 Rule 8 reads: “The moment one enters the life of the Asram and takes up the Yoga he ceases to belong to any creed or caste or race; he is one of Sri Aurobindo’s disciples and nothing else. Race prejudice, caste feeling, pride of sect or contempt of other religions have no place here. Every sadhak should remember this in his thought and speech and dealings with others.” This rule squarely applies to the Trustees and their company rather than to other members of the Ashram. Trustees are instrumental in bringing discrimination of all sorts caste, creed, language, Bengalis and non-bengalis, haves and havenots, yes-men and no-men, ex-students and non-ex-students etc, etc. The list goes long. Page 6 Rule 9 reads: “9. Visitors from outside should not be received in the Asram by the sadhaks except under special circumstances and by permission. Infringement of this rule may have very inconvenient consequences for the work.”

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This rule is completely violated by the Trustees themselves. People like Puru, Matri, Soumya, Vasant and Nirmal are allowed to entertain any visitor from outside irrespective of their affinity to the Ashram. There is a gross abuse in the exercise of discretion by the Trustees in this aspect. Page 6 Rule 11 reads: “11. Outsiders should not be allowed within the precincts of any of the houses of the Asram. If anyone wishes to see the Asram, it can be done only after special permission from the Mother.” This rule also is completely violated by the Trustees themselves. Trustees like Dr. Dilip Datta, and other Ashramites like Puru, Matri, Soumya, Vasant and Nirmal are allowed to entertain any outsider irrespective of their affinity to the Ashram. There is a gross abuse in the exercise of discretion by the Trustees in this aspect. Page 10 Rule 16 reads: “16. There is no family life in the Asram; family relations should be left outside and each member of the Asram should regard the others as fellow sadhakas and nothing more. There is no connection of husband and wife in the Asram nor is anyone who is fully a member of the Asram allowed to retain here the conjugal relation. The maintenance of sexual relations is contrary to the Asram discipline. If both husband and wife come here as sadhakas, they are directed as a rule to live separately; even if allowed to live in the same house, they must be fellow sadhakas to each other and nothing more. “Each comes here as a sadhaka and is admitted or refused according as it is seen that he or she has or has not some capacity for this Yoga or some place in the life and work of the Asram. The mere fact that one is the wife or child of a sadhaka or closely related is no ground for seeking or demanding admission for him or her. “No young children are admitted as residents or members; only when there is sufficient mental development and physical growth to bear the pressure of the Yoga force can admission be given. “In special cases, a family may be allowed to live together separately in connection with the Asram but outside it. In such cases they must bear their own expenses; the Asram is not under any obligation to help them from its finances. “It is against the rules of the Asram to give either a loan or pecuniary help from its funds to anyone outside it and unconnected with it or its work. “At times the wife and family of a sadhaka try to force themselves here without permission or even against the express prohibition of the Mother and Sri

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Aurobindo. In such cases they will not be received or countenanced and no help of any kind will be given to them.” The top in the list who violate this rule are the Administrative Trustee, Dr. Datta and Committee Member Purushotham Iyyengar(Puru). Dr. Datta was leading an ordinary married life even after joining the Ashram. Husband and wife were living together till Dr. Datta’s wife passed away in 2001. Till his mother passed away she was also living with Dr. Datta. Even now his son, daughter-in-law, grandson all of them live together contradicting the above rule. Similarly Puru lives with his mother, sister, sister’s children and many other relatives who frequent his house provided by the Ashram. These are glaring examples of utter disregard for the Ashram Rules by the Management itself. Page 12 19 Rule 4 reads: “4. A servant will sweep the room during a fixed or allotted time; no personal work is to be given to the servant, except as permitted in the standing arrangement of the domestic service.” This rule is utterly abused by the Trustees and their men. Dr. Datta, Matri, Puru, Nirmal, Debranjan, Kamal Mukherjee, Manindra Pal, Parikshit, Bhayya and many other yesmen of the Trustees have servants used for the personal work contrary to the above rule. The discrimination in this regard is highly arbitrary. Page 18 Four Rules 1953 The rules in this page reads: “The usual sadhanas have for aim the union with the Supreme Consciousness(Sat-chit-ananda). And those who reach there are satisfied with their liberation and leave the world to its unhappy plight. On the contrary Sri Aurobindo’s sadhana starts where the others end. Once the union with the Supreme is realised one must bring down that realisation to the exterior world and change the conditions of life upon the earth until a total transformation is accomplished. In accordance with this aim, the sadhaks of the integral yoga do not retire from the world to lead a life of contemplation and meditation. Each one must devote at least one-third of his time to a useful work. All activities are represented in the Ashram and each one chooses the work most congenial to his nature, but must do it in a spirit of service and unselfishness, keeping always in view the aim of integral transformation. To make this purpose possible the Ashram is organised so that all its inmates find their reasonable needs satisfied and have not to worry about their subsistence.

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The rules are very few so that each one can enjoy the freedom needed for his development but a few things are strictly forbidden: they are—(1) politics,(2) smoking, (3) alcoholic drink and (4) sex enjoyment. Great care is taken for the maintenance of good health and the welfare and normal growth of the body of all, small and big, young and old. September 24,1953 The Mother” It is clear from the above that the rules are minimum and limited to (1) politics,(2) smoking, (3) alcoholic drink and (4) sex enjoyment whereas the main object of this yoga is to give freedom needed for his development. The present Trustees in bringing the various draconian rules under the instant booklet have defeated the very object of freedom contemplated by the Mother for free development with a responsibility of self-discipline by each sadhak. Even otherwise the strictly forbidden rules in the Ashram as mentioned above such as (1) politics,(2) smoking, (3) alcoholic drink and (4) sex enjoyment have not been brought under check. As a result the Ashram has chain smokers such as Deepak Datta Gupta and many drunkards like Deepak Datta Gupta, Puru, Soumya, Vasanth, Kamal Mukherjee etc. This list of those who breach these four rules may be long if verified strictly. If these rules are breached by their own henchmen, the present ashram management closes its eyes and rather encourages their misdeeds. Pages 19-21 CONDITIONS FOR ADMISSION TO THE ASHRAM 1965 Rule 2 at page 20 reads: “2. At the beginning he is taken on trial for a period that may extend from six months to two years or more or less, depending on the case, during which he is given an opportunity to see for himself how far he fits into the mode of life here.” This rule is not strictly adhered to and the rule is waived according to the whims and fancies of the Trustees and the Committee members. Page 20 Rule 6 Reads: “6. When finally accepted, one is expected to offer all that he has and can (in respect of material possessions) to the Ashram; his needs and requirements, real and reasonable will be met by the Ashram.” This rule also is not strictly adhered to. Presently Ashram Management has too many properties than they can effectively manage. Even the Trustees themselves advise the inmates to keep their material possessions with them because of inability of the Trustees to manage any more. Besides there is gross misuse and abuse of the properties that come into the Management’s fold.

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RULES AND REGULATIONS AUROBINDO ASHRAM 2003

FOR

THE

INMATES

OF

THE

SRI

RULES AND REGULATIONS FOR INMATES Rules 7, 8, 13, 16 and 17 categorically states that “….and the decision of the Board of Trustees shall be final and binding on the inmate.” Most of the rules such as 5, 7, 8, 9, 14, and 15 require express permission/sanction by the Trustees, which in the present circumstances in which the Trustees are placed with so many Criminal and Civil matters pending against themselves, are grossly abused and exercised in a very autocratic and arbitrary style denying and ignoring the fundamental rights and fair play. The manner in which the powers are grossly abused by the present Management are dealt with hereunder: Rule 1 at Page 25 reads: “1. Sri Aurobindo’s work is purely spiritual. An inmate must abstain from all political connections or activities.” Comments: The above rule is utterly abused by the Trustees themselves. Nowadays whenever a politician visits the Ashram, Matri/Puru/Soumya/Vasant will be deputed to take personal care of him. The hospitality extends beyond all permissible limits just for the purpose of safeguarding the positions of the Trustees. This practice was decried by both the Mother and Sri Aurobindo. Rules 2 to 4 at Page 25 reads: “ 2. All sexual relations are absolutely prohibited.” “3. Smoking and the intake of alcoholic drinks and non-medicinal, nonprescribed drugs are strictly prohibited. “4. An inmate must abide by the rules of residence of his or her place of accommodation.” Comments on Rules 2 to 4 above: The strictly forbidden rules in the Ashram as mentioned above such as (1) politics,(2) smoking, (3) alcoholic drink and (4) sex enjoyment have not been brought under check. As a result the Ashram has chain smokers such as Deepak Datta Gupta and many drunkards like Deepak Datta Gupta, Puru, Soumya, Vasanth, Kamal Mukherjee etc. This list of those who breach these four rules may be long if verified strictly. These rules are breached by the henchmen of the Trustees themselves and the present ashram management closes its eyes and rather encourages their misdeeds.

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Rule 5 at Page 25 reads: “5. The accommodation given to an inmate is intended for his or her use alone. Others may visit the room of an inmate during the day, but no one is allowed to stay overnight in an inmates’s room without the permission of the Board of Trustees.” Comments:This rule is completely violated by the Trustees themselves. People like Puru, Matri, Soumya, Vasant and Nirmal are allowed to entertain any visitor from outside irrespective of their affinity to the Ashram. There is a gross abuse in the exercise of discretion by the Trustees in this aspect. Rule 6 at Page 25 reads: “6. All furniture, equipment, vehicles and other items of utility provided by the Ashram to an inmate for personal or departmental use are the property of the Ashram and are not to be sold, lent or disposed of by the inmate. They are not be used by him or her for any purpose other than the one for which they have been given.” Comments:This rule is grossly violated by the Departmental Heads like Kamal Mukherjee and Manaindra Pal who are in-charges of Ashram Farms ‘New Paddy Land’ and ‘Gloria Land’ respectively. No disciplinary action was ever initiated against these inmates in spite of several complaints and legal notices on the present Management. Rule 7 at Page 25 &26 reads: “7. Each inmate has to take up some work in the Ashram as part of his or her sadhana; the minimum time devoted should be six hours a day. The nature and place of the work, as well as its exact duration, will be decided by the Board of Trustees according to individual cases and the needs of the Ashram. The decision of the Board of Trustees in this regard shall be final and binding on the inmate.” Comments:This rule was never implemented in its strict sense. There are many inmates like Sujata Sirodhkar who is young but does not do any work for the Ashram as her sadhana. She does her own personal business. One fails to understand how she was exempted from doing Ashram Work without any reason. There are many people like Sowmya Bubleshwar who are known as free lancers and do not sit in any one department. Just because he is supporting the Trustees he is allowed to go scot-free. There may be many more similar examples.

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Rule 8 at Page 26 reads: “Rule 8. An inmate must not involve himself in any private or personal business or take up any employment outside the Ashram. In very exceptional cases an inmate may do so with the prior permission of the Board of Trustees. The decision of the Board of Trustees shall be final and binding on the inmate.” Comments:The above rule was never implemented in its strict sense. There are many inmates who breached this rule and the Ashram Management simply closes its eyes and turns deaf ear to several complaints. People like Deepak Datta Gupta, Manoj Das, Achyut Patel, Kake Johar, Manindra Pal, Kamal Mukherjee, Sujata Sirdhkar etc have their own businesses directly or through some fictitious names/Trusts or Benami and unregulated incomes. The list may be long if verified on case to case basis. Rule 9 at Page 26 reads: “9. If an inmate engages in any personal transactions, agreements, financial commitments or legal proceedings of any nature, the Ashram will not be responsible for any liability arising from them. The Ashram will not be responsible for any personal liability or obligation of an inmate not arising out of or not directly or indirectly connected with the work assigned to him or her by the Ashram.” Comments:This is not true. The present Management interferes and pokes its nose to the personal transactions, agreements etc. Glaring example is that of Bailochan Parida in which the Trustees in a vindictive manner even sought to expel him from the Ashram which is the subject matter before the I ADM at Pondicherry in O.S.No.663/2003. Rule 10 at Page 26 reads: “10. An inmate must not use the Ashram’s name (except to indicate his or her address) or the Ashram’s symbol or logo for any purpose other than that explicitly assigned him or her by the Ashram.” Comments:This rule ought to have been imposed more on outsiders who are misusing Sri Aurobindo’s and the Mother’s symbols and name and making huge earnings. Many cases of serious abuse of Sri Aurobindo’s name and symbols of the Masters came to light. Lotus Light Publications, USA minted huge moneys with several crores of rupees of turnover on publications, scents and dhoops. Even worse is the case of Dr. Arun K. Sil who had completely abused the

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name of the Masters and twisted the symbols of the Masters in his translation of ‘Savitri’ permitted by the Ashram Management. This list of offenders may be quite long. Rule 11 at Page 26 reads: “11. An inmate should not directly write to or contact any Government agency or department or the Press(newspapers, journals, television etc.) in any matter connected with the Ashram, except with the specific and express consent of the Board of Trustees.” Comments:In fact the above rule is grossly abused by the Trustees themselves. The Trustees are always biased in invoking this rule according to their whims and fancies. The Trustees have promoted and encouraged all kinds of stupid publications by 1. Manoj Das(reply in The Statesman), 2. Peter Heehs(reply in the “Outlook”), 3. Subrato(reply in “Outlook”) and 4. Soumya Bableshwar(reply in “News Pondicherry’), just to support their wrongful actions. Rule 12 at Page 26 reads: “12. In the event of a theft or an accident, or any other case where there is an obligation or a necessity to report the matter to a statutory authority, an inmate may do so. A copy of the complaint or report should be submitted to the Ashram Liaison Office for any eventual follow-up action. An inmate can always approach the Liaison Office for help and guidance in such matters.” Comments:Rules are meant to be applied uniformly on all even though there may be exceptions. The above rule is grossly violated by the Trustees themselves. In the case of Champa when theft was reported a number of times the matter was not reported to the statutory authority and no serious action was ever taken because she is a close relative and cousin of the Managing Trustees’ girl friend. Rule 13 at Pages 26 & 27 reads: “13. An inmate should not conduct himself or herself in a manner prejudicial to the interest or image of the Sri Aurobindo Ashram or affecting its smooth and proper functioning. The decision of the Board of Trustees as to whether an inmate has conducted himself or herself in a manner prejudicial to the interest of the Ashram shall be final and binding on the inmate.” Comments:The first offenders of this rule is the present Trustees. They have sullied the image of the Ashram with their autocratic style of functioning, maladministration, commissions and omissions. The worst of all is to allow

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few foreign Nationals like Peter Heehs and Richard Hartz to bring changes to Sri Aurobindo’s and the Mother’s spiritual works. Besides they allowed highly corrupt in-charges like Manindra Pal, Kamal Mukherjee, Parikshit, Devendra etc., etc., and encouraged criminals like Vasant Pati. Therefore if the Trustees want to impose the above rule they have to take serious disciplinary action on all those individuals against who serious complaints in the form of written complaints, legal notices and cases are pending. Rule 14 at Page 27 reads: “14. An inmate must not solicit offerings or donations in cash or in kind from any individual, corporation or institution in any capacity, unless expressly authorised by the Board of Trustees.” Comments:This rule was never implemented in its strict sense. The Trustees go according to their own whims and fancies. For example in-charge of ‘Gloria Land’ Manindra Pal and in-charge of ‘New Paddy Land’ Kaml Mukherjee collect huge amounts from innocent devotees most of which are used for personal life and family and unaccounted for. Inmate like Vasant Pati practically robs from outsiders using the name of the Trustees and misappropriated several lakhs of rupees. Nothing of these moneys find place in the Ashram Books of Accounts. No action was ever initiated in spite of several complaints. Rule 15 at Page 27 reads: “15. An inmate should not go out of the Ashram for any length time for any reason whatsoever without the express consent of the Board of Trustees and without informing Prosperity.” Comments:This rule also is grossly violated and allowed to be violated by the Trustees themselves. This rule is implemented absolutely as per the whims and fancies of the Trustees. Many inmates especially Kittu Reddy, Puru, Manoj Das, Matri Prasad, Sowmya etc seem to have been completely exempted from following the above rule. Rule 16 at Page 27 reads: “16. All internal problems of the Ashram or conflicts or differences of opinion among the inmates should be sorted out within the community. If an inmate has a grievance in respect of any other inmate or a complaint of any nature, the grievance or complaint should be expressed either to the person in charge of one’s department or residence or to the Internal Advisory Committee constituted for this purpose. Under no circumstances should an inmate bring an outside agency for intervention in these matters. After due discussion, if necessary, the Board of Trustees may be approached for appropriate action,

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and the decision of the Board of Trustees in this regard shall be final and binding.” Comments:The Present Ashram management should have shown the way by identifying the various issues involved and by understanding the various grievances and complaints which are presently pending in the form of several court cases and disputes. In spite of several sane advises the Trustees did not heed. Instead of this exercise the Trustees are acting in absolutely dictatorial manner and finding it impossible to make their way through “17. The final decision in all administrative matters rests with the Board of Trustees of the Sri Aurobindo Ashram Trust. This includes all matters arising from or relating to these rules, or the breach of them, and/or the breach of general discipline and guiding principles of the Ashram, or any other misconduct. The Board of Trustees may take any action it thinks appropriate in this regard, including, if required the withdrawal of accommodation and other facilities extended to an inmate, and the decision of the Board of Trustees shall be final and binding on the inmate.” Comments:Rule 17 is absolutely sweeping and draconian. The rule is similar to the one in martial laws. In one stroke, it prevents inmates from taking any legal recourse in the event of Board of Trustees acting with bias and vindictively. General Comments on the Booklet The end para at page 27 reads: “The rules of the Ashram in this form are effective from August 2003. They are issued by the present Board of Trustees through and authority delegated to them in clause 2 of the trust deed of the Sri Aurobindo Ashram Trust, dated October 7, 1955.” Comments:1. The rules have been introduced with out seeking any individual opinion by privately circulating to the inmates and sadhaks of integral yoga on whom the rules are sought to be imposed the proposed rules so that. This is absolutely arbitrary and unilateral. 2. The above words “The rules of the Ashram in this form are effective from August 2003” which means that the rules operate only prospectively. This also suggests that the various previous rules from the late 1920 quoted from the writings of Masters in the booklet have never been implemented in its true spirit.

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3. Even clause 2 of the Trust Deed from where the Trustees are seeking to derive authority does not empower them absolutely. The rule making power is subject to the aims and objects of the Ashram. A reading of Clause 2 of the Trust Deed reproduced below makes this aspect very clear: “ 2. The Trustees or Trustee for the time being shall have the absolute management and entire control of the trust properties of Sri Aurobindo Ashram and may from time to time make, rescind and alter such regulations (not being inconsistent with these presents or the aims and objects of the Ashram) as they or he may think fit with respect to the purpose for which, the manner in which, the persons by whom, the terms and conditions on which the said Ashram and its various departments and activities and the said university and the trust properties shall be conducted, managed, used, utilised and otherwise as the Trustees or Trustee shall think necessary for the purposes of these presents or for the execution of the Trust.” In the preamble of the Trust Deed itself the aims and objects of the Ashram is mentioned in no uncertain terms as: “WHEREAS Sri Aurobindo Ashram at Pondicherry is an institution and a centre of practice for evolution of a kind and form of life which would in the end be moved by a high spiritual consciousness and embody a greater life of the Spirit; The fact that the Ashram is created for the exclusive benefit of the Trust Deed i AND WHEREAS Sri Aurobindo Ashram is the home of persons who are the followers and disciples of Sri Aurobindo having faith in his philosophy and yoga; AND WHEREAS Sri Aurobindo Ashram had been established and is being maintained, under the benign care and guidance of The Mother, for the exclusive purpose of helping the devotees towards their educational and spiritual upliftment in conformity with the ideal and teaching of Sri Aurobindo; AND WHEREAS a residential university has been opened by The Mother under the aegis of the said Ashram, known as Sri Aurobindo International University Centre for the purpose of imparting such education and training to the students of the said university as will ensure and bring about an all-round mental development and which is entirely based upon the ideal and teachings of Sri Aurobindo; AND WHEREAS Sri Aurobindo made over all his books, periodicals, writings and manuscripts, published or unpublished and the copyright of and in the same and the sale proceeds thereof for the sole benefit and use of the disciples, devotees and inmates of the said Ashram under the guidance of The Mother; AND WHEREAS Sri Aurobindo expressed his desire that all his books, periodicals, manuscripts and writings, published or unpublished, and the copyright of and in the same and the sale proceeds thereof shall be held for

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the exclusive use and benefit of the disciples, devotees and inmates of the Ashram in such manner as The Mother in her sole and absolute discretion shall direct; AND WHEREAS during the lifetime of Sri Aurobindo he actually permitted the use of the said books, periodicals, manuscripts and writings and the sale proceeds therefrom to be spent and utilised for the benefit of the disciples, devotees and inmates of the said Ashram and to meet a portion of the benefit of the disciples, devotees and inmates of the said Ashram and to meet a portion of the expenses necessary for the maintenance of the said Ashram and the educational and other institutions in connection therewith; AND WHEREAS out of the voluntary donations and contributions received from time to time from the numerous disciples, devotees and followers of Sri Aurobindo and The Mother for the purpose and benefit of the inmates and devotees of Sri Aurobindo Ashram, The Mother, with the knowledge and concurrence of Sri Aurobindo has all along been defraying the expenses of the said Ashram and has from time to time acquired by purchase, lease or otherwise, or caused to be acquired several immovable properties at Pondicherry and elsewhere either in the name of Sri Aurobindo or The Mother for the exclusive purpose, use and benefit of the said Ashram and its various activities as is hereinbefore recited; AND WHEREAS the immovable properties purchased as aforesaid and fully set forth and described in the schedule hereunder written have all along been in use for the residence of the inmates of Sri Aurobindo Ashram and for various other purposes, industries and undertakings connected with the Ashram and for exclusive benefit and use of the disciples, devotees and inmates of the said Ashram; AND WHEREAS the movables brought into all or any of the premises mentioned in the schedule hereunder written were also acquired out of the moneys received by way of voluntary donations and contributions, as aforesaid, and belong to the Ashram and are being held by The Mother in Trust for the exclusive benefit of the Ashram and the disciples and devotees of Sri Aurobindo residing therein; AND WHEREAS The Mother ( and Sri Aurobindo up to the date of his passing) have all along been in possession of all the immovable properties set forth and described in the schedule hereunder written and all other chattels and movables, articles, goods, effects, including all fixtures which are now in use at the various departments of the Ashram, in Trust, for the use and benefit of the disciples, devotees and inmates of Sri Aurobindo Ashram and Sri Aurobindo International University Centre 4. At present the very conduct and behaviour of the Trustees are questionable in as much as the number of civil and criminal cases pending against them questioning their right to continue in the Office of the Trust. The Trustees have completely sullied the image of the Ashram and therefore the present rules

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brought out in derogation of their powers are absolutely without authority, illegal, against the Principles of Natural Justice and untenable.

Posted by nnandhivarman on 2010-05-26 20:43:47 | Rating: | Views: 58

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AUROBINDO ASHRAM CASES: ARCHIVES STORY OF AUROBINDO ASHRAM TRUST HOUSE GRABBING

The famous House Grabbing case involving Aurobindo Ashram is listed before Supreme Court and likely to be taken up on July 11th of 2008. India’s first Finance Minister and Constituent Assembly Member R.K.Shanmugam Chettiar’s heir Mr.R.K.Selvarajan Chettiar owns three properties, known as Ragavan House, Columbani House and Kothandapani Godown.These properties were rented out to Aurobindo Ashram for past so many years. Suddenly a conspiracy was hatched to forge a gift deed of these properties in favour of Mr.R.K.Selvarajan Chettiar’s son Murugavel, and from him the Aurobindo Ashram Trust headed by Mr.Manoj Das Gupta bought these properties, but in order to fool the owner, continued to pay the rent. Mr.R.K.Selvarajan Chettiar came to know of this cheating and lodged a complaint with the Pondicherry Police, which refused to register the case, as usual. Mr.R.K.Selvarajan Chettiar approached the High Court of Madras which issued orders to register the case, thereafter an FIR was filed on The Managing Trustee of Aurobindo Ashram Trust Mr.Manoj Das Gupta, among others. Mr.Manoj Das Gupta obtained anticipatory bail in this case. In an interview to SUNTV by 2003 end, I had openly told about this anticipatory bail. Had he been a Minister hue and cry seeking his resignation would have erupted, but being a Trustee of an Ashram, which had been suspending anyone who murmurs within using denial of food as weapon, for which few who dared to open their mouth are climbing the stairs of various Courts. The Police who filed the charge sheet later had conveniently omitted the Managing Trustee. The first accused, namely R.K.Selvarajan Chettiar’s son Murugavel had approached for relieving him in this case, which was turned down by local court and High Court. Suppressing the fact about criminal cases pending before local court, he had appealed in Supreme Court, the case is coming up on July 11th 2008. This House Grabbing case over years had been reported here in New Indian Express, Dinamalar, and SUN TV. But at national level televisions or English and Hindi dailies, have yet to throw light on this case. We live in days when media acts as watch dogs of society. The role of media in taming dictatorial governments is past history during the times of Ramnath Goenka’s who fought emergency. Let present day journalists turn their eye on ashram. We from politics are scoundrels, because there is a saying that politics is the last resort of the scoundrel. But there are more dangerous people within spiritual empires; they too deserve the same media expose, where we politicians are brought to our knees before the ultimate masters in a democracy, the people of India. SUPREME COURT OF INDIA Case Status PENDING Status of: Special Leave Petition (Civil) 2223 Of 2007 S. MURUGAVEL .Vs. R.K. SELVARAJAN & ANR. Pet. Adv.: MR. K.K. MANI Res. Adv.: MR. BIJAN KUMAR GHOSH Listed 3 times earlier Next Date of listing is: 11/07/2008

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Let nation’s eye turn towards Supreme Court on July 11th 2008. STATEMENT OF PP RAGHAVACHARY UNDER SEC. 161 of Cr. PC I was assigned with the Ashram’s legal work as in-house lawyer from about January 1998. I was attending to Ashram’s legal matters usually along with senior counsels Sri R. Padmanabhan and Sri C. S. Narasimhan. Approximately during September-November 1999, Manoj Das Gupta Ashram Trustee, Purushotham Iyengar and Matri Prasad who are like secretaries to the Trustees (actually there is no designation or hierarchy in the Ashram as such except for administrative responsibility as a departmental head or a Trustee) approached me and informed me that we have to meet Harikant C. Patel the then Managing Trustee with regard to some purchase of properties. I went along with them to Harikant C. Patel who was in the Ashram Nursing Home in the beach road due to hip-bone fracture. Harikant started the meeting and told us that there is one building known as ‘Ragavan House’ on the Junction of St. Louis Street and St. Gilles Street he said it is a place where Sri Aurobindo lived and Ashram has been enjoying the property as a tenant for the last about 30 years. That the Ashram now desires to purchase the house. Purushotham Iyengar mentioned that the house owner one Mr. Selvarajan is not willing to sell the house since so many years and asked me as to how to go about it. I told them first to approach Mr. Selvarajan and explain the importance attached to the Ashram for the house and request him once again and try and if he is willing then the Ashram Trustees will place it in their Board meeting and pass necessary resolutions and thereafter we can observe the necessary legal formalities. Agreeing with that proposal all of us had dispersed. Meeting lasted for about 15 minutes. After about 3 or 4 weeks again Manoj DG, Puru and Matri came with a person and introduced me that he is Mr. Murugavel and he is the son of Mr. Selvarajan and mentioned about the purchase of properties. They requested me to join them to meet Harikant Patel. We went to HCP’s house in Calve Suproyachetty Street. I went along with them. Manoj informed that despite their sincere efforts Mr. Selvarjan is not willing to sell the house. Then Mr. Murugavel told us that he would also persuade his father to sell the house somehow or the other and mentioned that he needs about 4 or 5 days time. I mentioned that if his father agrees then we can follow up with the necessary legal formalities. Meeting lasted for about 5 or 10 minutes. Then after about a weekday later Puru and Matri came to me along with Murugavel and took me to Harikant’s house. At that time Manoj and HCP were already there. They were waiting for us. In the meeting Murugavel told us that he is finding very difficult to convince his father. He told that he and Matri Prasad met the concerned Joint Sub Registrar and discussed with him. He said that Joint Sub Registrar gave the idea that he would register the settlement deeds in his favour if he or Matri or any other person can sign like his father (RKS) and arranges some amount for him and that he would dispense with the presence of Selvarajan and also the thumb impression and thereafter he could sell it to the Ashram. He told Murugavel to get the Gift Settlement deed ready. Hearing this immediately I rejected the proposal and gently explained to Murugavel that we in the Ashram cannot do this type of activities. Murugavel told us that he would take care of all that

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himself and it is not difficult. Manoj told me ‘What type of lawyer you are?’ He told that Ashram should somehow or the other buy that house because it is a place where Sri Aurobindo lived. Puru told us that the means is not very important that is to say that how we purchase is not very important but our concern should be focused for the end. HCP also stressed the importance attached to the house and told me to co-operate. I totally opposed with this proposal and discouraged all of them and told them that being in the Ashram we should not indulge in this type of back door methods. Then Manoj and Harikant stated that if you do not agree then we will look into that. You can attend to the other matters. Thereafter I was kept in dark as to what happened. I came to know for the 1st time from Ashram dispensary that something about the house grabbing column had appeared in the Indian Express and showed me. I was shocked. I heard that some news item and interviews also was broadcast regarding this house grabbing. I asked Harikant C. Patel regarding the damaging news items in papers and in TV. He told me everything is alright and the reports are all false. He said they purchased the property properly and nothing to worry about it. I asked them to show me the documents for which he told me that they are taking care of it and that I need not worry about it. There after many other disciplinary matters and Ashram Inmates’ Association matters they messed it up. I could not tolerate the attitude of the Trustees for long because they were always suppressing the information. Therefore I withdrew (resigned) from Ashram’s legal work. In my withdrawal letter I wrote specifically that they kept me and our counsels Mr. Padmanabhan and Narasimhan in the dark which resulted in lot of damage to the reputation of the Ashram. Ashram Trustees never replied to my letter. IN THE SUPREME COURT OF INDIA CIVIL APPELLATE JURISDICTION SPECIAL LEAVE PETITOIN (C) No. 2223 of 2007 In the matter of : S. Murugavel … Petitioner -vsR.K.Selvarajan & Anr. …Respondents COUNTER AFFIDAVIT 1. I, R.K.Selvarajan, s/o. Late V.R.Kothandapani Chattiar, aged about 83 years, residing at 238, Cuddalore Road, Mudaliarpet, Pondicherry 605 004, do hereby solemnly affirm and say as under: 1. That I am the plaintiff and this SLP is arising of the Suit filed by me, O.S. No. 298 of 2001, R.K. Selvarajan –vs- Managing Trustee, Sri Aurobindo Ashram, Pondicherry and S. Murugavel. 2. A preliminary issue was raised by the Defendant no.2 who is the SLP petitioner here w.r.t. the court fees, being the preliminary issue and insisted for to be adjudicated upon first, thus by filing an application u/s 11(2) of the

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Pondicherry Court Fees and Suit Valuation Act, 1972, ( hereinafter, the Act) r/w Order 14 Rule 2 CPC. 3. It is pertinent to mention that the principal defendant being defendant no.1 (who is respondent no.2 here) did not raise any such issue in the court below, nothing was mentioned in the W/S at all w.r.t. such alleged preliminary issue of Court Fees. 4. The cardinal question is whether the court fees to be paid in the suit u/s 25(d) of the Act or u/s 40 of the Act. 5. Section 25 of the Act runs as follows: Section 25 - Suits for declaration In a suit for a declaratory decree or order, whether with or without consequential relief, not falling under section 26 – (a) where the prayer is for a declaration and for possession of the property to which the declaration relates, fee shall be computed on the market value of the property or on rupees three hundred whichever is higher; (b) where the prayer is for a declaration and for consequential injunction and the relief sought is with reference to any immovable property, fee shall be computed on one-half of the market value of the property or on rupees three hundred, whichever is higher;(c) where the prayer relates to the plaintiff's exclusive right to use, shall, print or exhibit any mark, name, book, picture, design or other thing and is based on an infringement of such exclusive right, fee shall be computed on the amount at which the relief sought is valued in the plaint or on rupees five hundred, whichever is higher;(d) in other cases, whether the subject-matter of the suit is capable of valuation or not, fee shall be computed on the amount at which the relief sought is valued in the plaint or on rupees four hundred, whichever is higher. 6. Section 40 of the Act runs as follows: Section 40 - Suits for cancellation of decrees, etc. (1) In a suit for cancellation of a decree for money or other property having a money value, or other document which purports or operates to create, declare, assign, limit or extinguish, whether in present or in future, any right, title or interest in money, movable or immovable property, fee shall be computed on the value of the subject-matter of the suit, and such value shall be deemed to be-if the whole decree or other document is sought to be cancelled, the amount or value of the property for which the decree was passed or other document was executed; if a part of the decree or other document is sought to be cancelled, such part of the amount or value of the property.

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(2) If the decree or other document is such that the liability under it cannot be split up and the relief claimed relates only to a particular item of property belonging to the plaintiff or to the plaintiff's share in any such property, fee shall be computed on the value of such property or share or on the amount of the decree, whichever is less. Explanation.-- A suit to set aside an award shall be deemed to be a suit to set aside a decree within the meaning of this section. 7. A brief List of Dates runs as follows, qua adjudication of the SLP arising out of the alleged preliminary issue of Court Fees. 1970s On or about 1970, the properties in question was leased out to Defendant no.1 which originally belonged to the estate of Kodandapani Chettiar, and plaintiff / R-1 as the sole legal heir became the owner of the testator.He had two sons, the elder son was in very good terms with him but the younger son who is the petitioner in SLP was not in good terms with the plaintiff and he was not staying with him in the common mess, in the common residential premises. October 1999 The trust made a proposal to the plaintiff / R-1 to purchase all the schedule properties but the plaintiff refused conclusively. January 2000 The Trust paid the rent (Rs. 10,000/- p.m.) by cash. As requested by the tenant, the plaintiff / R-1 did repair and renovation of some of the premises of the suit property. June 2000 Upto June 2000, the Trust paid the rent by Demand Draft 20.06.2000 The plaintiff wrote a letter to the Trust that there was spelling mistake of his name in the D.D, paid towards rent for the month of February 2000, and thus it could not be encashed, so requested him to replace the same with correct spelling of name.26.06.2000 The trust wrote that they came to know that the plaintiff had gifted those suit properties, to one of his sons who is SLP petitioner, which were under the occupation of the trust as tenant. 10.07.2000 Plaintiff replied that he never gifted those properties to anybody and the question of making the gift to SLP petitioner was out of question. This letter was not replied to, and payment of rent was stopped. Thereafter Plaintiff / R-1 caused an inquiry in the registrar office and came to know that five alleged gift settlement deeds have been registered on 25.11.99 and seven alleged gift settlement deeds have been registered on 27.01.2000. All these total 12 gift settlement deeds were prepared fraudulently, to make wrongful gain and executed by false impersonation of plaintiff, and naturally forging his signature. 13.02.2003 F.I.R. was registered by Pondicherry CID of Police against SLP Petitioner and Manoj Das Gupta, Managing Trustee of R-2) and others in a forgery, impersonation and conspiracy of House-grabbing. The plaintiff further came to know that by virtue of those alleged five gift settlement deeds which were registered on 25.11.1999, those properties have been sold to the trust by a sale deed dtd. 20.12.1999, and by virtue of those

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alleged seven gift settlement deeds which were registered on 27.01.2000, those properties have been sold to the trust by a sale deed dtd. 21.02.2000. Pertinent to mention that in the month of December 1999 and February 2000 respectively, both the defendants (his son and the trust) did not disclose the fact of such alleged transaction / alleged sale of properties to the original owner / plaintiff / R-1, till he lodged a criminal complaint before the I.G. Police, Pondicherry. The ultimate beneficiary is the trust. Thereafter The son / SLP Petitioner filed a private criminal complaint against the father / plaintiff u/ss 499 and 500 IPC, CC No. 338 of 2000 and also filed a suit for damages, O.S. No. 389 of 2000 and both were dismissed on merits, finally. Thereafter The plaintiff / R-1 filed an eviction petition, R.C.O.P. No. 95 of 2000, before the Rent Controller, against the trust / tenant on the grounds of willful default of rent and denial of title, of the properties in question. The same is now pending. 23.04.2001 Plaintiff filed a suit for declaration that the alleged 12 gift settlement deeds are null and void, void ab initio, non est in the eye of law since those were executed by false impersonification and forging his signature. And for a declaration as a consequence that the sale deeds dated 20.12.1999 and 21.02.2000 are null and void, void ab initio and non est in the eye of law ; And , costs and other consequential reliefs and necessary orders. 8. Since it was a suit for declaration, and since the plaintiff was not a party to any of such alleged documents, i.e. 12 alleged forged gift settlement deeds and the subsequent two alleged sale deeds which was executed on the premise of, on the alleged transfer of title on the strength of those alleged 12 forged deeds, the suit was valued for the purpose of court fees at Rs. 400/(for relief of the first prayer of the suit, declaration qua 12 forged deeds, prayer of suit at page 22 of SLP Paper Book) plus Rs. 400/- (for relief of the second qua consequential declaration w.r.t. subsequent two sale deeds based on the premise of alleged said 12 forged deeds) and Rs. 30.50 plus Rs. 30.50 , in terms of section 25 (d) of the Act. 9. Pertinent to mention that the SLP Petitioner had willfully suppressed the fact that an FIR was registered by Pondicherry CID of Police in crime No. 2 of 2003 against the SLP petitioner and Manoj Das Gupta, Managing Trustee of R-2 Trust, Joint Sub Registrar and others and presently a criminal case in C.C. No. 170 of 2005 is pending on the file of Ld. Chief Judicial Magistrate at Pondicherry. The SLP Petitioner and the said Manoj Das Gupta and others were later enlarged on bail. Further the SLP Petitioner herein had filed a discharge application in the said criminal case and the same was dismissed successively by the trial court, by the Madras High Court, by this Hon’ble Court in SLP(Criminal) No. 4830 of 2006 0n 30.10.2006 and finally in Criminal

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Review Petition No. 29 of 2007 which was dismissed by this Hon’ble Court on 30.10.2007. 10. Pertinent to mention that neither the SLP petitioner (son) nor the trust / R2 came forward to produce any original gift settlement deeds before the court for the verification of the executor’s signature. 11. Most pertinent aspect is that the plaintiff / R-1 is not a party to the alleged documents and thus the court fees is not required to be paid u/s 40 of the Act. 12. The plaintiff / R-1 did not ask for possession upon cancellation of these alleged gift settlement deeds. He prayed for declaration. 13. The plaintiff / R-1 did not ask for cancellation of agreement or refund of money or such other similar relief. 14. The plaintiff / R-1 initiated separate proceedings for eviction of his tenants, in accordance with law and before the appropriate forum and which is altogether a separate proceedings but not to the suits. 15. The question of court fees is not a pure question of law and thus it cannot be decided as a preliminary issue alone. The law is now settled that preliminary issue is, only those related to (1) jurisdiction of the court or (2) a bar to suit created by any law for the time being in force. A comparative reading of Order 14 Rule 2 CPC as existed pre amendment 1976 and as exists post amendment 1976 stipulates that the preliminary issue has made permissible only limited cases. 16. Notwithstanding , deficit of court fees even if held at this stage , at any rate, does not out suit the plaintiff but the suit would continue upon payment of deficit court fees at the conclusion of the suit. 17. It is apparent on the face of record that the issue court fees was taken up as a preliminary issue delinquently by the son only for the purpose of delaying this proceedings. The suit is pending on the question of preliminary issue, though all the courts below concurrently held against the defendant no.2 / SLP petitioner – both the original defendants are in connivance and they are dragging the suit in one way or the other in order to prevent the plaintiff from realising the fruits of the decree during his life time since is already aged about 83 years. 18. It is apparent on the face of record that there was no occasion to gift the property to the delinquent son with whom the plaintiff had no good terms, not even live with him and that too in exclusion of other legal heirs, particularly his elder son, with whom he all along had a good terms. 19. It is apparent on the face of record that the sole owner of the property is denying that no such alleged gift of the property was made, by him, more so who is the father and the allegation is against his own son, while such alleged false fabricated gift deeds are basis of making such sale deeds.

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20. It is stated that the design of the original defendants (petitioner and R-2) is clear and glairing, apparent on the face of records. They made it only for the purpose of delaying the conclusion of the matter. 21. The plaintiff is filing a separate application for day to day hearing of the suit, considering his age and delay already caused by defendants 22. It is stated that the SLP is liable to be dismissed with exemplarity cost. 23. It is stated that no new facts have been pleaded. 24. That the above statements are true to my knowledge. 25. That nothing material suppressed before this Hon’ble Court. Solemnly affirmed before me on this the day of March ,2008 at Pondicherry . Commissioner Deponent Not updated : All refer to the status of that date: It is archival material. Follow ups have to be found out for final position by those who research these archives…..

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